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ANAPANASATI
- MINDFULNESS WITH BREATHING
Unveiling the Secrets of Life:
a Manual for Serious Beginners

by
BUDDHADASA BHIKKHU

HOW DID THE LORD BUDDHA DWELL?

Bhikkhus, Mindfulness with Breathing that one has developed and make much of has great fruit and gre

Even I myself, before awakening, when not yet enlightened, while still a Bodhisatva (Buddha to be
dwelling (way of life) for the most part. When I lived mainly in this dwelling, the body was not stressed,
not strained, and my mind was released from the asava (corruptions, cankers) through non-attachment.

For this reason, should anyone wish "may my body be not stressed, may my eyes be not strained, ma
released from the asava through non-attachment," then that person ought to attend carefully in his
Mindfulness with Breathing meditation.

(Samyutta-nikaya. Samy

Sadhu! Sadhu! Sadhu!

For Free Distribution Only

(NOT FOR SALE)

ISBN 974-8486-22-2
translated from the Thai by Santikaro Bhikkhu
First published in 1988
Second Edition 1989
by The Dhamma Study & Practice Group,
with help from Evolution/Liberation.
@ 1988 by Evolution/Liberation
All rights reserved.
Persons or groups interested in reprinting this book in part or whole, please contact the publisher:
The Dhamma Study & Practice Group
309/49 Moo 2
Vibhavadi Rangsit Road
Tung Song Hong, Bangkhen
Bangkok 10210, Thailand
Cover and design by Chao Assava
Set in Clearface Regular 10 by Siam Compugraphic
and printed by Parb Pim Ltd. Part.

CONTENTS
ANUMONDANA
PREFACE TO SECOND EDITION

TRANSLATOR-EDITOR'S PREFACE
KNOWLEDGEMENTS
TEXTUAL NOTES
LECTURES
LECTURE ONE: WHY DHAMMA?
Dhamma and the Secrets of Life
Dhamma: Four Aspects

Developing Life beyond Dukkha

The Kind of Anapanasati We Need
Four Things We Ought to Contemplate
Stage One: Flesh Body and Breath Body
Stage Two: Our Masters the Feelings
Stage Three: The Subtle Mind
Stage Four: Realizing the Supreme Dhamma

LECTURE TWO: GETTING STARTED

Physical Preparations
Time and Teacher
Sitting Posture
Cool, Concentrated Eyes
Following the Breath with Mindfulness
Many Kinds of Breath
Step One: The Long Breath
Step Two: The Short Breath
Breathing away Emotions

LECTURE THREE: CALMING THE KAYA

Step Three: Experiencing all Bodies
The Three Meanings of Sankhara
Experiencing Sankhara
Step Four: Calming the Breath
Five Skillful Tricks
A Mental Image Appears
The Final Image
Perfect Concentration
At The Peak
It's Easy when...

LECTURE FOUR: MASTERING

THE VEDANA
Defiled or Not?
Common or Exalted?
Knowing Ourselves
Delighting the Mind
Delighted by Dhamma
Concentrating the Mind
Stability - Purity - Activeness
Liberating the Mind

Four Kinds of Attachment

LECTURE FIVE: CONTEMPLATING

THE CITTA
Defiled or Not?
Common or Exalted?
Knowing Ourselves
Delighting the Mind
Delighted by Dhamma
Concentrating the Mind
Stability - Purity - Activeness
Liberating the Mind
Four Kinds of Attachment

LECTURE SIX: THE SUPREME

The Impermanence of Anapanasati
More to it than just Impermanence
The Dissolving of Attachment
The Quenching of Dukkha
Throwing it all Back
Dropping the Burdens of Life
The Supreme Emancipation

LECTURE SEVEN: THE HIGHEST

BENEFITS
Kaya: Cooling Emotions
Vedana: Stopping the Spinning
Citta: Working Correctly
Dhamma: Two Basic Facts
The Four Comrade Dhammas
Practicing Fundamental Truths
The Heart of the Triple Gem
Buddhism in its Entirety
Nibbana Here and Now
The Last Breath

APPENDICES
APPENDIX A: THE FIVE REQUISITES
Mode of Living

The Material Necessities

Intimate With Nature
The Mental Necessity

APPENDIX B: WHAT IS ANAPANASATI?

Satipatthana is Anapanasati
Condensed Version
Kayanupassana
Vedananupassana
Cittanupassana
Dhammanupassana

APPENDIX C: SAMADHI-BHAVANA IN
BUDDHISM
The Short Cut Method for Ordinary People
The Complete System of the Buddha
Our Highest Duty
Nothing Surplus

APPENDIX D: TRANSLATOR'S WRAP-UP

Natural Evolution / Intentional Practice
One Step at a Time, Please
The Middle Way of Non-attachment
Patience & Progress
Getting Started: Establishing Sati
Tricks to Aid Sati
Long & Short Breaths
Step Three: A New Object
Life is Meditation
16 Steps to Everything

APPENDIX E: MINDFULNESS WITH

BREATHING
DISCOURSE
GLOSSARY
SUGGESTED READING

ABOUT THE AUTHOR AND TRANSLATOR

ANUMONDANA
(To all Dhamma Comrades, those helping to spread
Dhamma:)
Break out the funds to spread Dhamma to let
Faithful
Trust
flow,
Broadcast majestic Dhamma to radiate long living joy.
Release unexcelled Dhamma to tap the spring of
Virtue,
Let safely peaceful delight flow like a cool mountain
stream.
Dhamma leaves of many years sprouting anew,
reaching
out,
To unfold and bloom in the Dhamma Centers of all towns,
To spread lustrous Dhamma and in hearts glorified
plant
it,
Before long, weeds of sorrow, pain, and affliction will flee.
As Virtue revives and resounds throughout Thai
society,
All hearts feel certain love toward those born, ageing, and
dying.
Congratulations and Blessings to all Dhamma
Comrades,
You who share Dhamma to widen the people's prosperous
joy.
Heartiest appreciation from Buddhadasa Indapanno,
Buddhist Science ever shines beams of Bodhi longlasting,
In grateful service, fruits of merit and wholesome
successes,
Are all devoted in honor to Lord Father Buddha,
Thus may the Thai people be renowned for their
Virtue,
May perfect success through Buddhist Science awaken
their
hearts,
May the King and His Family live long in

triumphant
strength,
May joy long endure throughout this our world upon earth.
from,

Mokkhabalarama
Chaiya, 2
November
2530
(translated by Santikaro Bhikkhu, 3 February 2531 (1988))

PREFACE TO SECOND EDITION

This edition includes a complete translation of "The Mindfulness With Breathing Discourse" (Appendix
added the introductory passages that were left out of the first edition. We also include Ajahn Buddhadasa
discourse. The full discourse and the notes will provide the reader with rich material for reflection an
summary of this book, and of all Dhamma practice. The remainder of the text is unchanged, except for th
printing and spelling errors. Our thanks to everyone who has made this edition possible.
Santikaro Bhikkhu
Suan Mokkhabalarama
December 2531 (1988)

TRANSLATOR-EDITORS PREFACE
Welcome to Mindfulness with Breathing.

Mindfulness with Breathing is a meditation technique anchored In our breathing, it is an exquisite tool fo
through subtle awareness and active investigation of the breathing and life. The breath is life, to stop brea
The breath is vital, natural, soothing, revealing. It is our constant companion. Wherever we go, at all tim
sustains life and provides the opportunity (or spiritual development. In practicing mindfulness upon and
breathing, we develop and strengthen our mental abilities and spiritual qualities. We learn how to relax
calm the mind. As the mind quiets and clears, we investigate how life, how the mind and body, unfolds.
the fundamental reality of human existence and learn how to live our lives in harmony with that reality

while, we are anchored in the breath, nourished and sustained by the breath, soothed and balanced by
sensitive to the breathing in and breathing out. This is our practice.

Mindfulness with Breathing is the system of meditation or mental cultivation (citta-bhavana) often prac
often taught by the Buddha Gautama. For more than 2500 years, this practice has been preserved and pa
continues to be a vital part of the lives of practicing Buddhists in Asia and around the world. Similar prac
in other religious traditions, too. In fact, forms of Mindfulness with Breathing predate the Buddha's appe
were perfected by him to encompass his most profound teachings and discoveries. Thus, the comprehen
Mindfulness with Breathing taught by him leads to the realization of humanity's highest potential enli
has other fruits as wel1 and so offers something - of both immediate and long term value, of both mundan
benefit - to people at all stages of spiritual development.

In the Pali language of the Buddhist scriptures this practice called "Anapanasati" which means "mindfu
breaths and out-breaths." The complete system of practice is described in the Pali texts and further expl
commentaries. Over the years, an extensive literature has developed. The Venerable Ajahn Buddhadasa
these 'sources, especially the Buddha's words, for his own practice. Out of that experience, he has given
of explanations about how and why to practice Mindfulness with Breathing. This book contains some of
talks about this meditation practice.

The lectures included here were chosen for two reasons. First, they were given to Westerners attending
meditation courses at Suan Mokkh. In speaking to Western meditators, Ajahn Buddhadasa uses a straigh
frills approach. He, need not, go into the cultural interests of traditional Thai Buddhists. Instead, he prefe
rational, analytic attitude. And rather than limit the instruction to Buddhists, he emphasizes the univer
humanness of Anapanasati. Further, he endeavors to respond to the needs, difficulties, questions, and
beginning Western meditators, especially our guests at Suan Mokkh.

Second, this manual is aimed at "serious, beginners." By "beginner" we mean people who are fairly new
and its theory. Some, have just begun, while others have some practical experience but lack information
and how to develop their practice further. Both can benefit from clear instructions concerning their curren
the overall perspective. By "serious" we mean those who have an interest deeper than idle curiosity. They
reread this manual carefully, will think through this information adequately, and will apply the resulting
with sincerity and commitment. Although some people like to think that we do not have to read books ab
that we need only to do-it, we must be careful to know what it is we are doing. We must begin with som
information, sufficiently clear and complete, to practice meaningfully. If we do not live with or near a
teacher, a manual such as this is necessary. The beginner needs information simple enough to give a dear
entire process, yet requires enough detail to turn the picture into reality. This manual should strike the p
There is enough here to guide successful practice, but not so much as to complicate and overwhelm. Th
serious will find what they need without difficulty.

The main body of this manual comes from the series of lectures given during our September 1986 medi
For this course, Ajahn Poh (Venerable Bodhi Buddhadhammo, the initiator of these courses and &tan M
asked Ajahn Buddhadasa to give the meditation instruction directly. Each morning, after breakfast, the
gathered at "the Curved Rock," Suan Mokkh's outdoor lecture area. Venerable Ajahn spoke in Thai, with
interpreting into English. The talks were recorded and many people, both foreign and Thai, requested c

series.

Early last year, Khun Wutichai Taweesaksiriphol and the Dhamma Study-Practice Group asked Venera
permission to publish both the Thai and English versions. Once the tapes were transcribed, however, it t
the original English interpretation was unsuitable for publication. It contained inaccuracies and was un
repetitive. Therefore, the original interpreter has revised his first attempt, or, we could say, translated it a
rendering follows the original Thai closely, although some additions have been kept. Anyone who com
version with the tapes will appreciate the improvement.

In the course of revision and preparation, we decided to append material to make the manual more comp
more recent talks, Ajahn Buddhadasa has discussed perspectives on Anapanasati not covered in the Sep
Appendices A, B, and C are selections from three of these talks, with the parts that repeat material cove
talks edited out. This new information emphasizes the significance and purpose of Anapanasati. Appe
substantial revision of a talk given by the interpreter as a summary of Venerable Ajahn's seven lectures
leaves the final word with our prime inspiration and original source - the Lord Buddha's "Mindfulness w
Discourse (Anapanasati Sutta)." The heart of the fundamental text for this system of meditation is prese
new translation. We hope, that the exquisite simplicity and directness of the Blessed One's words will ga
preceding explanations into one clear focus. That focus, of course, must aim at the only real purpose th
- nibbana.

If you have yet to sit down and "watch" your breaths, this book will point out why you should, and how.
try it, and keep trying, it will be impossible to completely understand these words. So read this book th
once, or however many times it takes to get the gist of the practice. Then, as you practice, read and rerea
most relevant to what you are doing and are about to do. These words will become tangible only throu
them, and thus strengthened they will guide the development more securely. You need enough inte
understanding to be clear about what you need to do and how to go about it. While focusing on the i
requirements of today's learning, do not lose sight of the overall path, structure, method, and goal. Th
practice with confidence and success.

In addition to its primary purpose, teaching how to practice Anapanasati correctly, this manual serves a
the casual reader will overlook. With the careful study advocated above, however, you will discover that
teaching of Buddhism, true Buddhism in its pristine form, is mentioned here. This book, then, provides a
essential teachings. In this way our intellectual study is neatly integrated with our mental cultivation pra
could we separate the two? To fully understand our practice we must do our Dhamma homework, and

Having both in one place should help those who are confused about what and how much to study. Just m
you understand all the things discussed here, that is enough.

The benefits of correct, sustained Anapanasati practice are numerous. Some are specifically religious a
mundane. Although Ajahn Buddhadasa covers them extensively in the seventh lecture, we should mentio
the beginning. First, Anapanasati is good for our health, both physical and mental. Long, deep, peacefu
good for the body. Proper breathing calms us down and helps us to let go of the tension, high blood
nervousness, and ulcers that ruin so many lives these days. We can learn the simple and beautiful act of
alive to the breathing, free of stress, worry, and busyness. This gentle calm can be maintained in our
activities and will allow us to do everything with more grace and skill.

Anapanasati brings us into touch with reality and nature. We often live in our heads - in ideas, dreams
plans, words, and all that. So we do not have the opportunity to understand our own bodies even, never t
to observe them (except when the excitement of illness and sex occurs). In Anapanasati, through the b
become sensitive to our bodies and their nature. We ground ourselves in this basic reality of human exis
provides the stability we need to cope wisely with feelings, emotions, thoughts, memories, and all the re
conditioning. No longer blown about by these experiences, we can accept them for what they are and le
they have to teach us. We begin to learn what is what, what is real and what is not, what is necessary
unnecessary, what is conflict and what is peace.

With Anapanasati we learn to live in the present moment, the only place one can truly live. Dwelling in t
has died, or dreaming in the future, which brings death, is not really living as a human being ought to liv
however, is a living reality within the boundless here-now. To be aware of them is to live, ready to grow
whatever comes next.

Lastly, as far as this brief discussion is concerned, Anapanasati helps us to ease up on and let go of the s
is destroying our lives and world. Our societies and planet are tortured by the lack of peace. The problem
that even politicians and the military-industrialists pay lip-service to it. Still, nothing much is done to blo
peace. Merely external (and superficial) approaches are taken, while the source of conflict is within us, e
conflict, strife, struggle, and competition, all the violence and crime, the exploitation and dishonesty, ari
selfcentered striving, which is born out of our selfish thinking. Anapanasati will get us to the bottom of
ing" and my-ing" which spawns selfishness. There is no need to shout for peace when we merely need
wise awareness.

Many people who share our aspiration for peace, within both individual hearts and the world we share
Mokkh. We offer this manual to them and all others who seek the Lord Buddha's path of peace, who ac
duty and joy of all human beings. We hope that this book will enrich your practice of Anapanasati and y
we all realize the purpose for which we were born.
Santikaro Bhikkhu
Suan Mokkhabalarama
New Year's 2531 (1988)

ACKNOWLEDGEMENTS

Dhamma projects give us opportunities to join together in meritorious work and the service of our comr

ageing, illness, and death. A number of friends have given freely of their energy, time, and skills. Althou
better reward than the contentment and peace that comes with doing our duty in Dhamma, nevertheless,
to acknowledge and bless their contributions.

The Thai manuscript was transcribed by Jiaranai Lansuchip.

The English manuscript was transcribed by Supis Vajanarat and edited the first time by Pradit
Siripan.

Dhammakamo Bhikkhu, Viriyanando Bhikkhu, John Busch, Kris Hoover and Mae Chi Dhamma
helped to proof read the English version.
The Thai and English language typing was done by Supis Vajanarat.

Miscellaneous errands were run by Wutichi Taveesaksiriphol and Phra Dusadee Metamkuro

Funds for the first printing of this manual were donated by Dr.Priya Tasatiapradit, Amnuey Suw
Supis Vajanarat, and The Dhamma Study-Practice Group.

Ajahn Poh (Bodhi Buddhadhammo) and Ajahn Runjuan Inddrakamhaeng of Suan Mokkh have n
and guided the environment wherein these lectures and this book have arisen.

Ajahn Buddhadasa, in line with the Blessed One's purpose, gives us the example and inspiration
life of Dhamma service, which we humbly try to emulate in ways such as putting together this m

Lastly, Mrs. Pratum Juanwiwat supplies much of the friendship and material support (paper, pens
copying, medicine, food) needed to keep the translator's life and work rolling.
Phra Dusadee Metamkuro
Suan Mokkhabalarama
Chaiya, Surat Thani, Thailand
Twelfth Lunar Month 2530 (1987)

TEXTUAL NOTES

PALI TERMS: Ajahn Buddhadasa feels that committed students of Dhamma should become familiar wi
their understanding of important Pali terms. Translations often miss some or much, of the original
(e.g. dukkha). By learning the Pali terms, we can explore the various meanings and connotations that ari
contexts. Here, you will find them explained and sometimes translated (although not always in the same
the text and in the glossary.

Pali has both singular and plural inflections but Thai does not. The Pali-Thai terms herein are used like
"sheep'', sometimes with an article and sometimes not. Depending on the context and meaning, you can
cases are appropriate: singular, plural, both, or numberless.

Generally, Pali terms are italicized. A few of the more frequent and important terms, especially those that

cumbersome to translate, are not italicized. These are words which fill gaps in the English language, so
as additions to English dictionaries. Some of these words are Buddha, Dhamma, Sangha, Anapanasati,
dukkha.

Pali and Thai scripts do not use capital letters. In general, we only capitalize Pali terms when they begin a
exceptions are some of the non-italicized words.

NUMBERING: The Thai and English versions of this work are being published almost simultaneously. T
reference between the two, and with the original tapes, we have numbered each spoken passage. In the o
Buddhadasa sometimes spoke only a sentence or two then paused for the interpreter. Other times, he sp
before giving the interpreter a chance. Each of these passages is given its own number. When these p
referred to in the text, they are designated with a capital "P." (Page references use a lower-case "p"). App
and C are numbered in the same way, but do not correspond to the tapes exactly, because some passages
out. Appendix D is numbered although it differs greatly from the tape and is not included in the Tha
FOOTNOTES: All have been added by the translator.

LECTURE ONE: WHY DHAMMA?

"Why Dhamma?"
Before answering this question we need to understand the meaning of Dhamma. Then the reasons why
and practice Dhamma can be discussed. (1)
DHAMMA AND THE SECRETS OF LIFE
An easy to understand explanation of Dhamma is "the secret of nature which must be understood in or
life to the highest possible benefit." (2)

To develop life to the highest level means reaching a stage of life that is free from all problem and all d
life is completely free from everything that could be signified by the words "problem" & " dukkh

A clarification of the word "secret" is important to the understanding of our topic. If we do not know
something then we are unable to practise successfully to obtain the highest results and maximum benef
example, progress in the exploration of outer space, and developments in nuclear power, as well as othe
been possible through the understanding of the secrets of these things. The same thing is true of life. In
the highest possible development of life we must know life's secrets.
(4)

Life, especially in the context of Dhamma, is a matter of nature (dhamma-jati). This Pali word dhamma
correspond to the English "nature" exactly, but they are close enough. Take it to mean something which
itself, by itself, of itself, and as its own law. This sense of nature is not opposed to man as some Westerne
it, but encompasses man and all that he experiences. We must understand the secret of the nature of life
understand Dhamma. (5)
DHAMMA: FOUR ASPECTS
The Dhamma of life has four meanings:
1. nature itself,
2. the law of nature,
3. the duty that must be performed according to that law of nature,
4. the fruits or benefits that arise from the performance of that duty.
Always keep these four interrelated meanings in mind. (6)

Please investigate that Truth within yourselves, in this body and mind that you imagine to be yourselves.
us are various natures compounded into a body, into a being. Then there is the law of nature that controls
And there is the duty that must be performed correctly by and for all things regarding the law of nature. L
the results of the performance of that duty. If the duty is performed correctly, the result will be well-bein
and ease. If the duty is performed incorrectly, however, the result will be dukkha - unsatisfactoriness, a
frustration. Even at this beginning level, please observe carefully and see clearly that within each one of
four aspects of Dhamma or nature. (7)

When we have investigated these four meanings of nature completely, we will see that life is made up of
aspects of nature. Now, however, we have yet to understand them correctly and completely. We have
penetrated into the secret of what we call life. We have not grasped the secret of Dhamma, so we are una
in a way that gets the fullest benefit from life. Let us take the time to study the words "Dhamma" and "s
enough that we may take advantage of them. (8)
DEVELOPING LIFE BEYOND DUKKHA

We must also consider the phrase "developing life." We do not know the secret of this, either. When w
developing life, we do not have a clear understanding of what we meant and have little understanding o
which life truly can be developed. We do not realize the highest benefits that are available to mankind, an
take much interest in the secrets of life which enable us to reach those highest levels. You ought to unde
life can be developed, to what highest degree, and be especially interested in that development

On this beginning level, we need only to hold to the basic princip1e that "developing life" means cau
progress to the highest level, that is, beyond all problems and dukkha, beyond the possible meanings and
these two words. For those who have never heard the word "dukkha" before, we can tentatively tran

"suffering, unsatisfactoriness, conflict, agitation - all the things that disturb life." Dukkha is what we are
all the time. It is what interferes with a life of calm and ease. It is anything that interferes with spiritua
When life is developed beyond all dukkha, then life reaches its highest possible level. (10)

Now, some people do not know about their own problems. They do not understand what dukkha is, whe
terms or in their own life. They look at themselves and say, "Oh! I don't have any problems, everything
accept all their difficulties and sorrow as normal and ordinary. Are we like that? We need to take a seriou
into our own lives to see if there really is anything that could be called "a problem." Is there any dukk
anything dissatisfying or disturbing about life? Such questions are necessary when we come to a plac
Mokkh. If you have not looked inside, if you are unaware of any problems, if you feel no dukkha, then yo
what you are doing here or what your reason is for-studying Dhamma. Please, take a good, clear look a
called "problems" and "dukkha" before proceeding any further. (11)

When we talk about developing life, we can distinguish four aspects of it. The first aspect is to prevent t
dangerous to life from arising. The second is to get rid of and destroy any dangerous things that already
life. The third is to produce things which are useful and beneficial for life. The fourth is to maintain and
things so that they grow further. Altogether we have the four aspects of developing life: preventing ne
getting rid of old dangers, creating desirable things, and maintaining and increasing the beneficial things
up what we call "developing life." (12)

Developing life is our duty. We must realize that it is our duty if such development is to happen.

In order to fulfill our duty we must have in our possession four very important dhammas,* four Dhamm
four tools of Dhamma are sati (reflective awareness or mindfulness), sampajanna (wisdom-in-actio
comprehension), panna (wisdom or knowledge) and samadhi (concentration). Having these four tools w
develop life. (14)

* [In some contexts, "dhamma" merely means "thing." In such cases. We do not capitalize it. (Pali and T
capital letters.)]

The practice of vipassana or mind-development aims at cultivating and training the mind so that these f
tools are enriched enough to develop our lives. We ought to take an interest in studying the mental dev
these four necessary dhammas. (15)
THE KIND OF ANAPANASATI WE NEED

There are many different kinds of mental development or vipassana. Many different systems and tech
training the mind exist. But of all the techniques which we have come across, the best is called Ana
bhavana,the cultivation of mindfulness with breathing in and out. This is the practice that we will disc
throughout these lectures. (16)

The correct and complete meaning of Anapanasati-bhavana to take one truth or reality of nature and t
investigate, and scrutinize it within the mind with every inhalation and every exhalation. Thus, mindf
breathing allows us to contemplate my important natural truth while breathing in and breathing ou

Such study is very important and of great value. If we aspire to know the truth regarding something, we
truth of that matter to contemplate, examine, analyze, and study wholeheartedly every time we breathe i
me repeat that the object must he worked on continuously within the mind. Here, "continuously" means
and out breath." Breathing in, know that object. Breathing out, know that object. Breathing in, understa
Breathing out, understand that thing. This is most necessary, as well as extremely beneficial, for sufficien
any knowledge that must be understood. Such study brings about a transformation in the mind-heart, tha
the inside of life. (18)

Actually, the meaning of "Anapanasati" is quite broad and general. It means "to recollect with sati anyth
breathing in and breathing out." Imagine that you are thinking about your home in some foreign cou
breathing in and breathing out; or about your mother, wife, husband, children, or family while you are br
breathing out. That could be called "Anapanasati," also. But that is not what we need to do here. What w
recollect Dhamma, that is, the natural truths which will free the mind from the suffering of dukkha. Take
work upon in the mind well enough and completely enough to get rid of all our problems and eliminat
other words, acquire the four Dhamma tools mentioned earlier. This is the kind of Anapanasati which
useful. (19)
FOUR THINGS WE OUGHT TO CONTEMPLATE

Now, we come to the question, what things are proper, correct, and necessary to take as objects to conte
time we breathe in and breathe out? The answer is the secrets of the thing called 'kaya (body)," the secre
called "vedana (feeling)," the secrets of the thing called "citta (mind)," and the secrets of the thing calle
The secrets of these four things are to be brought into the mind and studied there. (20)

These things are important enough for you to memorize their Pali names. For your own clear understand
reference remember these words: kaya, vedana, citta, and Dhamma. Remember them as our four most im
We must use these four things far more than any other kinds of objects to train and develop the mind, b
four things already exist within us and are the sources of all the problems in our lives. Because we do n
them and because we cannot regulate* them, they become the things that lead to suffering. Therefore it
necessary to clearly distinguish and understand these four things: body, feeling, mind, and Dhamm

* [The Thai word kuab-kum is used throughout these talks. It can be translated 'to regulate; to control o
oversee, supervise, or superintend.' When one of these translations appear, all of the rest should be unde
cases, kuab-kum depends on sati and wisdom, never force or will-power.]
STAGE ONE: FLESH-BODY AND BREATH-BODY

Now, let us examine these four separately, beginning with kaya. The Pali word "kaya" literally means "g
be applied to any collection of things. In this case kaya means specifically the groups of things that are
together into a physical flesh-and-blood body. In fact, our English word "body" can also mean group. S
careful of what group is meant.

You ought to look for yourselves to see what these bodies are made out of. What organs are there and h
them? What kind of elements? What sort of parts and components come together into a body? Further, th
important component which nourishes the rest of this body, namely, the breath. The breath also called "k

is a group of various elements. We will study how this flesh-body is established and how it is related to

The breath-body is very important because we can see that it sustains life in the rest of the body. And he
crucial relationship that we need to study. The general body, this flesh-body, is something that cannot
directly. Such is not within our ability. However, there is a way to control it, to master it, indirectly by us
If we act in a certain way toward one body (breath), there will be a certain effect upon another body (fles
we take the breath as the training object. Supervising the breath to whatever degree is equal to regulating
to that degree. This point will appear to you most distinctly when you have trained up to that particu
of Anapanasati. (22)
In the first steps of this practice, those concerned with the kaya (body), we study the breath in a special

every kind of breath that occurs and study what each is like. Long breaths, short breaths, calm breaths, v

fast breaths, and slow breaths: we must know them all. Of all the different kinds of breath which arise
nature each one has, know its characteristics, and know its functions.

Observe what influence the different breaths have upon the flesh-body. The breath has a great influence
the physical body and this influence needs to be seen clearly. Observe both sides of the relationship unti
that they are interconnected and inseparable. See that the breath-body conditions and concocts the flesh
the first step. Make a special study of the breath. Know the characteristics of all its different forms. The
that it is connected to this flesh-body too. This will allow us to regulate the flesh-body by means of re
breath. (23)

The meaning of these first steps of this practice is to know the secrets of the kaya, the body. We know th
body, the breathing, is the conditioner of the flesh-body. This important secret can be used to unlock othe
the body, such as, the fact that we can use the breath to gain mastery over the body. Nobody can sit here
relax the body, but we discover that we can relax the flesh-body by making the breath calm. If the breath
flesh-body will be calm. This is how we can control the body indirectly. Further, we know that there is h
joy and other valuable benefits in the calming of the breath and flesh bodies. (24)
STAGE TWO: OUR MASTERS THE FEELINGS

Once we understand the secrets of the kaya, we turn to the secrets of the vedana. The vedana have the h
and influence over human beings, over all living things. My words will surprise you, nonetheless, the e
animals, humans, and all living beings depends on the vedana. They all are under the power of the fe
sounds funny and unbelievable, so examine it for yourselves. It is a fact that we - our entire species are
by the vedana to do their bidding. When there are sukha-vedana (pleasant feelings) we try to get mo
feelings. The pleasant feelings always pull the mind in a certain direction and condition certain k
activity. Dukkha-vedana (unpleasant, disagreeable feelings) affect the mind and influence life in the opp
but still lead to all kinds of habitual responses. The mind struggles with them and turns them into pro
cause dukkha. The feelings have great power over what we do. The whole world is under the com
these vedana, although there may be other factors involved as well. For example, while tanha (craving) c
mind, craving itself is first conditioned by feeling. Thus, the vedana have the strongest and most power
over our entire mind. We ought to understand the secrets of vedana. (25)

I will say something at which you can laugh if you wish, "If we can master the vedana we will be able
world." We will be able to control the world, when we can control the feelings as we require. Then we c
the world as it so badly needs. Now, nobody is interested in controlling the vedana, so the world has g
proper control. Have you seen all the crises and problems that arise constantly? The wars, the famines, t
the pollution, all these things, are activities originating in our failure to control the feelings from the star
control the feelings, then we could control the world. This is something you need to consider.

If we speak in line with the Lord Buddha's words, we say that the causes of everything in the world are
the vedana. The myriad activities happen in the world because our feeling of the vedana forces us to de
act out those desires. Even such beliefs as reincarnation and rebirth are conditioned by the vedana. If w
travel around in the samsaric cycle, the cycles of birth and death, of heaven and hell. Everything origina
To control the vedana is to control the origin, the source, the birth place of all things. This is how nece
understand these feelings correctly and comprehensively. Then, we will be able to control them and the
not deceive us into doing anything foolish ever again. (27)

There are three main points to realize regarding the vedana. First, understand the vedana themselves, th
cause feeling in the mind, that the mind feels. Second, know how the vedana condition the citta, the min
stir up thoughts, memories, words, and actions. Know this concocting of the mind. Third, discover that w
the mind by controlling the vedana, in the same way that the flesh-body is controlled by the regulation
Then we win be able to master the mind by correctly mastering the feelings which condition it. These thr
up the secrets of the vedana.
1. Understand the feelings themselves.
2. Know the things that condition the feelings.

3. Then, know how to control those things that condition the feelings, which is the same as con
feelings
themselves.
These are the three important things to understand about vedana. (28)

Since the first and second stages of practice both follow the same principle, it is helpful to compare the
stage regarding the body, we find out what it is that conditions the flesh-body, and then we study that th
that body-conditioner until we know it in great detail. We study how that thing conditions the body. Then
that thing, we can control the body. This is our way to make the body more calm and peaceful. As for
conditioner is the feelings. By controlling the vedana so that they do not condition or stir up the mind, o
condition the mind in a desirable way, we are able to calm the mind. This how the first stage regarding th
second stage regarding the vedana follow the same basic principle and are parallel in their method of pra
STAGE THREE: THE SUBTLE MIND

First, we practice to know the secrets of the kaya. Second, we practice to know the secrets of the vedan
fully mastering the first and second stages, we will practice in order to know the secrets of the citta (T
mind is the director and leader of life. The mind leads and the body is merely the tool which is led. If lif
upon the correct path, we must understand the citta correctly until we are able to control it. This will req

study, because this thing we call, "mind" is very subtle, complex, and profound. We cannot see it wit
something special is needed to see it. With well-trained sati such a study is fully within our ability, bu
forth special effort. Do not lose heart or give up! All of us are capable of studying the citta so that we le
(30)

It is impossible to know the citta directly. We cannot touch it I or make contact with it directly. It is poss
to know it through its thoughts. If we know how the thoughts are, we will know how the mind is. In the m
for comparison, we cannot know the thing electricity in itself. Instead, we know electricity through its
current, voltage, power, et cetera. So it is with the citta. We cannot experience it directly but we can ex
properties, the various thoughts. During each day how many different kinds of thoughts are arising, how
thoughts come up? Observe these different thoughts. This is how we know the citta, first of all.

We begin our study of the mind by observing what kind of thoughts it has. In what ways are its thoughts
in what ways correct? Are those thoughts defiled or undefiled? Does it think along correct lines or incorr
lines or wicked lines? Observe until the citta is understood through all the types of thought that it can th
Know this truth just a little bit first, that the nature (dhamma-jati) of the mind is like this. At this stage
training of the kaya and the vedana (conditioner of the mind), we are able to direct the mind as we requ
can be made to think in different ways or can be kept still. We can make the mind satisfied, or even diss
want. The mind can experience different kinds of happiness and joy. It can be stilled, calmed, and con
different ways and to different degrees. Finally, the .mind can be liberated. We make it let go of things wi
fallen into loving, hating, and attaching. The mind is liberated from all those things. This is our lesson ab
of the mind which we must practice in stage three of Anapanasati-bhavana.

Know all the different kinds of citta. Be able to make the mind glad and content. Then force the mind t
still. Lastly, make the mind let go of its attachments. Force it to let go. It lets go of things it attaches to a
that attach to the citta let go of it. This is what it takes to be expert, to be well versed, in matters of the mi
lesson of Anapanasati. (32)
STAGE FOUR: REALIZING THE SUPREME DHAMMA

After having learned the secrets of the body, the feelings, and the mind, we come to the fourth stage, w
Dhamma. As mentioned earlier, Dhamma is nature in all its meanings. Now, take the truth of all those
ultimate truth of all natures, to study. This is what is meant by "studying Dhamma." It is to study the tr
which is the supreme secret of nature. With that knowledge we can live life in the best way. We ought
secret of the truth that controls life, the truth of aniccam, dukkham, anatta, sunnata, and tatha
Aniccam:
Dukkham:

know that all conditioned things are impermanent and in flux.

know that all concocted things are inherently unable to satisfy our desi
Anatta:

Sunnata:

know that all things are not-self, not-soul.

know that everything is void of selfhood of "I" and "mine."

Tathata:

know the thusness, the suchness of all things.

Together, these are the one ultimate Truth. We must watch these things until they are fully realized in o
mind will never again lose its way. When the mind understands this truth of all reality, then the mind w
errors and will keep itself on the path of correctness. (33)

It may sound funny to you that all Truth - aniccam, dukkham, anatta, sunnata -- ends up with tathata. I
you that the Ultimate Truth of everything in the universe comes down to nothing but thusness. In Tha
translated "just like that." It is more difficult in English: "just such, only thus, thusness. Isnt it funny? A
down to the typical, ordinary words "everything is just like that." Nothing is regarded as good or bad, w
gain or loss, defeat or victory, merit or sin, happiness or suffering, having or lacking, positive or negative
thusness, the highest Dhamma. The highest Dhamma is right here in "merely thus," for thusness is abov
all meanings of positive and negative, above all meanings of optimism and pessimism, beyond all dualit
finish. The Truth to be known in stage four is the secret of nature that says all things are 'only thus - mere

To see Dhamma sufficiently is the first step. That is just the first step. Now, we will see that the mind be
begins to loosen up its attachments. These attachments will dissolve away. This will be experienced until
attachment is extinguished. Once attachment is quenched, the final step is to experience that "the mi
everything is free." However, the texts use the words "throwing" back." The Buddha said that at the en
everything back. The meaning of this is that we have been thieves all our lives by taking the things of na
and "mine." We have been stupid and we suffer for it. Now, we have become wise and are able to give t
give it all back to nature and never steal anything ever again. At this last step of practice we realize, "Oh
not mine." Then we can throw everything back to nature.

The last step ends in this amusing away. It ends with us not being a thief anymore, with freedom from
effects and influences of attachment. The final step of the development of Anapanasati finishes here. To
of Dhamma is to know that nothing should be attached to, and then not attach to anything. All is liberate
closed. We are finished. (35)

If we choose to give this a name, we can call it "emancipation" or "salvation." It seems that all religions
thing as their goal and call it by pretty much the same names. For us, the meaning just described - endin
and throwing everything back to nature - is our understanding of emancipation. Other religions may giv
meaning to the word emancipation, who knows? In Buddhism, emancipation means to be free from ev
form of attachment so that we may live our lives above the world. Although our bodies are in this world,
beyond it. Thus, all our problems disappear. This is how to develop life to its fullest potential using thi
method of practice. There are many more details to consider, but we will leave them for late
Today, we have given a general outline of what happens in this way of practice. With this background it
to practice each step as we come to it. May we end today's lecture here. (36)

LECTURE TWO: GETTING STARTED

In today's lecture we will talk about the practice of stage one of Anapanasati concerning the kaya. But le
in advance that there are altogether four groups of things that we must contemplate. Each group includes
dhammas. That makes a total of sixteen dhammas. Of those sixteen, only two are the breathing itself. T
contemplated directly in only two steps. The remaining fourteen steps focus on other things. In all, there
or tetrads, each of which contains four steps. Today, we will speak about the first two steps of the firs
practice concerning the kaya (body). (37)
PHYSICAL PREPARATIONS

We will begin at the very start with the preparations for practicing Anapanasati. First, we must choose
place that is suitable and appropriate for our practice. We choose the best available place knowing that
have a perfect situation. We try to find a place that is quiet and peaceful, where the conditions and the we
where there are no disturbances.

But when good conditions are not available, we do the best we can with what we have. We must choos

somewhere. We must be able to practice even when sitting on the train coming down from Bangkok. Som

focus on the breath until we do not hear the noise of the train and do not feel the shaking as it moves. Th

we can choose a location and use the conditions available to us in the best possible way. (38

We are not going to be defeated by any circumstances. Even on the train. Whether we have perfect cond

we will make the most of them and do what we can. When we want to practice, we can use the sound of

as a meditation object. The "clack-clack-clack" of the wheels on the rails can be our meditation object i

breath. In this way we have no objections about any location in the world, whether it is most proper or n
We have no excuses regarding our choice of a proper location. (39)

The next preliminary step is to prepare the body. We need bodies which are sufficiently normal, free of
without any respiratory or digestive abnormalities. More specifically, we can prepare the nose so that

smoothly and correctly. In ancient times, they took some dean water in the palm of the hand, drew it up

and then blew it out. If we do this two or three times, the nose will be clean and prepared to breathe well

then be much more sensitive to the breath. This is an example of getting our bodies ready. (40)
TIME AND TEACHER

Next, I would like to speak about time, and preparing the time of Practice. Especially when we are de

practice earnestly, we need to choose the most suitable and appropriate time that we can find. If howev
find a good time, we accept whatever we can get. We do not have to be enslaved to a certain time of

possible, we choose a time when there are no distractions and disturbances. When there is no time, how

completely free of distractions, we use the best time available. Then the mind learns to be undistracted

ofhow many disturbances

there are. Actually, we are training the mind to be undisturbed no matter wh

around us. The mind will learn to be peaceful. Do not limit yourself to any certain time, when things mu

and you will never find it. Some people do this until they cannot find any time to meditate. That is not rig
flexible to practice at any time. (41)

The next consideration is what they call an "acariya (teacher, master)". But in truth, even in the old trai

they did not talk much about "acariya." They called such a person a "good friend (kalyana-mitta)." To sa

advisor who can help us with certain things - is correct. We should not forget, however, principle that no

someone else directly. Yet nowadays, everyone wants to have a teacher to supervise them! A good frien

who has extensive personal experience and knowledge about the meditation practice or whatever else it

striving to do. Although he is able to answer questions and explain some difficulties, it is not necessary

over us and supervise every breath. A good friend who will answer questions and help us work throu

obstacles is more than enough. To have such a kalyana-mitta is one more thing to arrange. (4
SITTING POSTURE

Now we come to the actual activity of meditation itself. The first thing to discuss is the sitting posture (S
is necessary to sit in a way that is stable and secure, so that when the mind is semi-conscious we will no
able to sit just like a pyramid. Pyramids cannot fall over because they have a very solid base and sides tha
central pinnacle. There is no way that they can fall down. Consider how long the pyramids in Egypt hav
Learn to sit like a pyramid. The best way to do this is to sit cross-legged. Put your legs out in front of you
right foot up onto the left thigh and the left foot up onto the right thigh. These who have never sat this w
not even be used to sitting on the floor, may need some time to train the body to sit in this way, but it is w
You can patiently, gradually train yourself to sit in this way. Then you will not fall over. It will be impo
forwards, backwards or sideways. From ancient times this way of sitting has been called "the l
posture (padmasana)."

Figure 1- Sitting Postures

It is also important to sit upright with the vertebrae and spine in proper alignment without any bends or
vertebrae should sit snugly on top of each other so that they fit together properly. This is what is normal
The spine is a vital part of the nervous system so we should sit erect in order to keep it straight and correc
posture. (43)

At first; it may be difficult for those of you who have never sat like this. Nevertheless, I must request tha
it. The first time, you may be able only to fold your legs in front without crossing them. That is enough t
put one leg on top of the other, cross one leg. Finally, you will be able to cross both legs in a "full lotus.
sitting is as compact as a pyramid and will not tip over when the mind is concentrated or half concentra
spine is quite necessary because there are different kinds of breathing. If the spine is bent, there will be
breathing. If the spine is straight then there will be another kind of breathing. Therefore, we must try to
spine, even if it is a little bit difficult at first. (44)

Next, the hands. The most comfortable and easiest thing to do with the hands is to let them fall onto the k
way is to lay the hands on top of each other in the lap. This second position may be uncomfortable for
because the hands will become hot. If we rest them on the knees they will not get hot. Some groups adv
hands in the lap with the thumbs touching in order to have "concentrated hands." To press the hands tog
concentration. That can also be good. It is how they do it in China. Choose which seems most suitable
hands will not heat up if you leave them on the knees. Or you can lay them on the lap if that is comfortab
press them together to increase concentration a bit. You can choose from these three positions of the h
COOL, CONCENTRATED EYES

Now, the eyes. Should we leave them open or should we close them? Many people believe that they mu
eyes that they cannot meditate with open eyes. If you are serious about what you are doing and have a
strong mind it is not difficult to practice with the eyes left open. Begin with the eyes open. Open the
determination to gaze toward the tip of the nose. This is not at all impossible. It just takes a little effort to
the tip of the nose so that the eyes will not get involved in other things. When we close our eyes we tend
so be careful about closing the eyes. Also, when the eyes are closed they become warm and dry. Media
eyes open will help us to stay awake and will keep the eyes cool and comfortable. Further, this will help
concentrated; it will aid the development of samadhi. As samadhi (concentration) develops about half w
will close naturally by themselves. The eyelids will relax and drop shut on their own. There is nothing to
The complete technique is to begin with the eyes open. Gaze at the nose tip until samadhi develops, then
close on their own. That takes care of the eyes. (46)

Practicing with the eyes open and gazing at the tip of the nose is automatically a noticeable level of conce
establish all of the mind upon gazing at the tip of the nose, we will not see anything else. If we can do th
certain type of samadhi. We will profit from having this much concentration right from the start. Merel
nose without seeing anything else. If all of the mind, all of its interest, is set on looking at the nose, then
will be seen. This samadhi is not insignificant. Therefore you ought to try to start with open eyes

Please observe that this is something anyone can do. We are intent upon gazing at the nose, at feeling th
the same time we feel the body breathing. Both can be done. It may seem that both are being done at exa

moment, but they are not. There is not anything unnatural or supernatural about it. Because of the minds
is possible for the eyes to be gazing at the tip of the nose while being aware of breathing in and breathin
see this for yourself. (48)
FOLLOWING THE BREATH WITH MINDFULNESS

At last we come to the noting, the contemplation, of the breathing. To start, we must have sati (mind
reflective awareness). We begin to use sati by being mindful of the in and out breath. We train sati by not
about to breath in or about to breath out. Let the breathing go on comfortably and normally. Let it be na
interfere with it at all. Then contemplate each breath with mindfulness. How are we breathing in? Wha
breath like? Use sati to note the ordinary breath. In the beginning we develop and train sati using a tech
"following" or "chasing." The in-breath starts at the tip of the nose and we imagine that it ends at the na
breath, we imagine; begins at the navel and ends at the tip of the nose. In between is the space through w
runs in and out. Sati contemplates the properties of this movement in and out from the tip of the nose to
then back and forth. Do not allow any gaps or any lapses. This is the first lesson: contemplate the breath

We are not anatomists, but we know that the breath only goes into the lungs, that it does not go all the wa
navel. We only imagine that the breath itself ends at the navel. We do not hold it to be true. This is just a
based on our feeling of and sensitivity to the movement of the breathing. When we breathe we feel mov
way down to the navel. We use that feeling as the basis of our practice and follow the breath between the
and the navel.

The distinction as to whether it is sati which follows the breath in and out or that sati forces the mind t
breath in and out is not important at this point. The only thing that matters is to contemplate the breath a
without ever losing it. It goes in and stops a moment. Then it comes out and pauses a moment. In and o
with short breaks in between. Note everything and do not let anything slip by. Do not allow empty spac
mind might wander. Keep the mind constantly on the breathing in and out.

This is the first lesson to learn. It may not be so easy. Maybe it will take three days, three weeks, or thre
you are able to do it. It is the thing that we must do in this first step. Here we are merely explaining th
training. You may not get very far in a ten day course like this, but it is important to know what needs to
get started. Once you understand the method correctly, you can practice on your own until you get i
contemplating the breath between these two points without leaving any chances for the mind to wan
something else. (50)
MANY KINDS OF BREATH

While we practice following, we have the opportunity to observe various characteristics of the breath.
many things, For example, we can feel the longness and the shortness of the breath. We naturally learn a
breath and short breath. Then we observe the coarseness and fineness of the breath. Further, we observe
and burnpiness. Later, we will observe the reaction to these qualities. In this first step contemplate these
of breath: long and short, coarse and fine, easy and uneasy. Begin to observe them by feeling them wit

We must learn how to observe in more detail, that is, to observe the reaction or influence of the differ
breathing. What reactions do they cause, how do they influence our awareness? For example, when the

long, how does it influence our awareness. What reactions does the short breathing cause? What are the
coarse and fine breathing, comfortable and uncomfortable breathing? We observe the different types of b
different influences until we can distinguish clearly how the long and short breaths, coarse and fine b
comfortable

uncomfortable breaths differ . We must know the variations in the reactions to and influences of the
properties of the breath, of these qualities that influence our awareness, our sensitivity, our mind

Along with the above observations, we need to watch the effect or flavor of the different kinds of breath
that arise are kinds of feelings, such as, happiness, non-happiness, dukkha, annoyance, and contentment
experience the flavors or effects caused, especially, by the long breath and short breath, by the coarse br
breath, and by the easy breath and uneasy breath. Find out how it is they have different flavors. For inst
see that the long breath gives a greater sense of peace and well being, it has a happier taste than the sh
Different kinds of breath bring different kinds of happiness. We learn to analyze and distinguish the dif
that come with the different kinds of breath that we have scrutinized. (53)

Finally, we will discover the various causes that make the breath either long or short. We gradually will f
and by ourselves. What causes the breathing to be long? What kind of mood makes the breath long? Wha
makes it short? Thus, we come to know the causes and conditions that make the breath long or sho

There is a way for us to regulate the breath in these beginning steps in order to make it longer or shorter
like to train with this, we have a technique called "counting." For example, in one inhalation we count to
to five. If we count to ten; from one to ten, the breath will lengthen accordingly. On an ordinary breath w
five. For a short breath- we might count to three and that changes the breath as we wish. Always count
speed, for if the pace of counting changes it would negate the effect of counting higher or lower. By c
lengths of the breath can be regulated. We can lengthen or shorten them using this special training techni
have to use it all the time. It is just a little experiment we can use from time to time in order to regulate t
get to know it better. Give it a try whenever you want. (55)
STEP ONE: THE LONG BREATH

By now we have developed an adequate preliminary understanding of the breath. We know abou
properties of the breath: longness, shortness, coarseness, fineness, easiness, and uneasiness. Our knowle
the things connected with the breath, the reactions toward and influence of these properties as felt in ou
even know how to control the length of each breath. The next thing to do is to enter a course of trainin
Now that we understand all these things, we begin training with the long breath. (56)

We have come to the first lesson, the first step, namely, the contemplation of the long breath. We
breathe long whenever we need to. We have learned how to make the breath long and how to keep it lon
lesson, we will study the long breath exclusively. We study the nature of, all the facts about, the long bre
breath is long, how pleasant is it? How natural and ordinary is it? What kinds of calmness and happiness
In what ways is it different than a short breath? This means that we now study just the long breath usin
described above, to find out its properties, qualities, influence, and flavor. Only study the long breath h
investigate the long breath exclusive1y. This is lesson one, understanding all matters connected to the lo

(57)

Finally, we must observe how the body works in relation to the long breath. When there is a long inhalat
the body move? In what places is there expansion? In what places does the body contract? When there
possible long breath, does the chest expand or contract? Does the abdomen expand or contract? These
examine. In doing so, you may learn that it works differently than you thought. Most people have the o
idea that when we breathe in the chest expands and when we breathe old: the chest contracts. In studyi
carefully, however, we find that in taking the longest inhalation, the abdomen will contract and the ches
With the very long exhalation, then, the abdomen will expand and the chest will contract or deflate. We f
of what common sense teaches. You ought to investigate this business of the very long breath, the long
breath, to see what changes happen. Do not take anything for granted. You ought to understand even the
natural facts. (58)

We study all the secrets of the long breath, everything about the long breath, in order to know the natur
breath: We are able to contemplate the longness. We can protect it and maintain it. This means that we a
matters concerned with the long breath. Practicing with the long breath is lesson one. (59)

An extremely important thing to learn is the interrelationship between the breath and the body, There is
interconnection between the two. Find out what effects the long breath has on the body, discover the ha
comfort it brings, Further, we will know the secret that there are two kaya: the breath-body and the fle
ought to observe this even at this early stage, although, we will not go into it specifically until step three
lesson here, we should begin to realize how the breath and the body are interconnected. Therefore, please
breathing long, or when breathing whatever way, how it effects the rest of the body. We will grow mo
through personal experience rother than thinking - that the breath is intimately associated with the b
STEP TWO: THE SHORT BREATH

We have now completed the first lesson, which is about the long breath. We can move on to the second
concerning the short breath. We really do not have to say much about this step, because it is practiced i
same way as with the long breath. The only difference is that step two, the second lesson, uses the sh
Whatever we learned about the 1ong breath, we must learn the equivalent facts about the short brea

For instance, we will observe and feel immediately that the long breath brings ease and comfort while th
leads to abnormality, that is, uneasiness, agitation, and discomfort. With this knowledge, we will know ho
body either comfortable or uncomfortable by regulating the breath. We need to know the complementar
between the two kinds of breath as clearly as possible. So in the second lesson, we are interested in the s
particular. Study everything, every aspect, every property, of the short breath until you know it as exten
know the long breath. Although the two kinds of breath have opposite natures, our way of studying
identical. (62)

Of special interest is the observation that when we breathe long the breath is fine. When we breathe shor
rough. Once we learn how to make the breath fine or coarse as we wish, we can use this ability to our ad
benefit is that the fine breath will calm down our bodies. They become cool. When we wish to cool dow
we bring out the fine breath. When we require fine breath we simply make the breath longer. This is one

we need to study. (63)

Another example is that when we are angry the breath is short. When the breath is short the body is dist
we can make the breath long the anger will not be able to continue. When we are angry the breath is sho
and the body is rough. We can drive away anger by breathing long. The body will be relaxed and that a
away. This is an example of the many different interactions and relationships between the breath, the b
mind. This is what we must understand about the relationship and difference between long and short b
must experience this, must feel it for ourselves, fluently and expertly. (64)
BREATHING AWAY EMOTIONS

To summarize these first steps: it is possible to regulate, control, limit, and manage the emotions by usin
We can make the emotions correct, useful, and beneficial through the breath. Through our knowledge of
develop the ability to control the breath itself. If we can train the breathing then we can control the emo
cope with the happiness and pain of our lives. Practice until you can feel this. Your practice is not com
cannot see this clearly. (65)

When you are sitting in meditation and a mosquito bites you, you develop an evil emotion. How can you
The way to drive it away is to improve the breath. Make it long, make it fine, make it chase that wicked
This is the best way to solve the problems. This is another example of the beneficial knowledge and abili
training. (66)

The different topics and points of view to be studied in the first lesson about the long breath and in the s
about the short breath are the same. The only difference is that everything is complementary. The numb
things to study are equal. But the differences between long and short lead to complementary sets o

Well, the time for todays talk is finished. We only had time to discuss steps one and two. We will leave t
tetra for tomorrow. Todays meeting is over. (67)

LECTURE THREE: CALMING THE KAYA

Today, we will speak about steps three and four of the first tetrad, that is, the remaining steps concerned
(body). (68)
STEP THREE: EXPERIENCING ALL BODIES

In step three, the aim is to experience all kaya, all bodies. The essence of this step is to feel all bodies wh
and breathing out. We already began to observe while practicing the beginning steps that the breath is the
our flesh-and-blood bodies. This step does not involve anything new, we merely note more this fact mor
clearly, and carefully than earlier. We contemplate more distinctly the fact that there are two kaya (
Continuously observe this while breathing in and breathing out. (69)

The practitioner must recollect an observation that we began to experience previously. Recall the fact tha
the conditioner of the flesh-body. We will distinguish between two things, but we will call both of them
The breath is a body in that it is a group or collection. The flesh-body is a kaya because it is a group or c
There are these two groups or bodies. One group is the breath that conditions the flesh-body group. A
experience to see distinctly that there are two groups. And see how they condition each other. Contemp
and, more emphatically until it is obvious. (70)

When you hear the word "body," please understand that it includes the meaning of the word "group." In
Pali language the Lord Buddha used this word "kaya": "sabbakayamipatisamveti (experiencing all b
Thai, kaya comes from the Pali kaya and can mean "group, pile, heap, division," also. This word does no
physical human forms exclusively, but can apply to other things as well. For instance, in Pali the word f
soldiers is kaya, a kaya of soldiers. Kaya means "group, heap, collection"; please do not understand it in
bodies only. The breath is called "kaya" or group, also. To understand what "experiencing all bodies" m
have the correct understanding of this word "kaya" Then we can know about both groups, the breath g
flesh body group. (71)

The specific aim of this step is that we must know that there are two groups and that one group conditio
and supports the other group. The breath group nourishes the body group. Actually, we have experienced
beginning of Anapanasati practice. Earlier, we experienced that when the breath is coarse the fleshaggravated and when the breath is fine the body calms down. We have observed these facts since practic
and two. In this step, we emphasize this secret until it becomes absolutely clear. There are two groups.
conditions and nourishes the other. Know the difference between them. (72)
THE THREE MEANINGS OF SANKHARA

We are making the inner, mental experience that these bodies condition each other in this way. The body
causal conditioner is given the name kaya-sankhara (body conditioner) to distinguish it from the other, th
by the conditioning, the conditioned body." Work on this fact in the mind, seeing it as if it were physic
See the one group condition and nurture the other. See them arise together, fall together, coarsen togethe
together, grow comfortable together, and become uncomfortable together. Realize how intimately they a

This is what is meant by "seeing all bodies," Watch both bodies together and see them condition each o
valuable for seeing truth more extensively, for realizing anatta, even. In seeing this interrelationship, we
occurs is merely a natural process of conditioning. There is no atta, no self, no soul, no such thing at all i
understanding can have the highest benefit, although it may be somewhat beyond the specific object of
now, however, we only need to understand this fact of conditioning enough to be able to regulate the fl
calm it by regulating the breath-body. (73)

I would like to take this opportunity to discuss all the meanings of the term "sankhara." This is a very
important word in the Pali scriptures, but many people have problems with it due to its different uses an
Languages are like that, uncertain and seemingly unreliable. The single word "sankhara" can mean "con
cause that conditions; it can mean "condition," the result of the action of conditioning; and it can mean "
the activity or process of conditioning. We use the same word for the subject of the conditioning, "the c
well as the object, "the concoction." We even use it for the activity, "the concocting," itself. This may be
for you, so please remember that "sankhara" has three meanings. The correct meaning depends on the

knowledge will be valuable in your further studies. (74)

Study the three meanings of sankhara in this body of ours. There is no need to study it in books or in a th
The body itself is a sankhara. It has been conditioned by a variety of causes and by the many things o
formed. Thus, it is a sankhara in the meaning of "condition." Once this body exists, it causes the arising
such as thoughts, feelings, and actions. Without the body these thoughts and actions could never happen
"conditioner" because it causes other actions. Lastly, in this flesh-body sankhara of ours, there is the
conditioning going on constantly. We can discover all three aspects of the word sankhara within this ver
the meaning of sankhara in this comprehensive way. Then you will find it easy and convenient to reali
more profound Dhamma as you go on. (75)
EXPERIENCING SANKHARA

In step three - "experiencing all bodies," experiencing both the breath and this flesh-body - each of t
meanings is practiced. First, we contemplate the flesh-body as the thing conditioned by the breath. The
breath as the conditioner of the flesh-body. Lastly, we observe the activity of conditioning that alwa
simultaneously between the two of them. Thus, in the practice of step three we see the conditioner, the c
the action of conditioning. This conditioning of the body is the physical level of sankhara. We have not
the mental level. Step three is this work of seeing these three things together, simultaneously and contin
the mind. Then, you will see everything concerning the term "sankhara," especially as it relates to the
activity, right here in step three. (76)

When we have studied this fact until it is plainly, obviously, and universally understood as explained ab
will be able to experience all three of these facts together in one moment. Even for the duration of just on
for just one out-breath, we can experience all three facts in just one stroke of the breath. If we are able to
have "fully experienced the kaya-sankhara (body-conditioner)" and step three is successfully compl

The essence of practicing step three is to know that there are two kaya, and to be able to regulate one ka
other kaya. That is, we can regulate the flesh-body through the breath-body. Once we are certain or this,
dearly, once we are convinced by our experience of this fact with each in-breath and out-breath, then we
success in our practice of step three. (78)
STEP FOUR: CALMING THE BREATH

After we know that we can regulate the flesh-body with the breath-body, we begin to practice step fou
Buddha described step four as "calming the body-conditioner (passambhayam kayasankharam)." We are
once we know that we can use the breath-body to control the flesh-body. (79)

The subject of step four is to calm the body-conditioner (kaya-sankhara) while breathing in and calm
conditioner while breathing out. This means we can make the body-conditioner. (breath) calmer and calm
time that we inhale and exhale. This is the matter which we now will explain. (80)

Note the specific wording of this step. "Calming the body-conditioner" refers to calming the breath-body
the aim of our practice is to calm the breath. We make it fine and peaceful using various techniques whic
to us. If we can calm the breath, there will be very interesting and powerful results. First of all, the fles

become very gentle, relaxed, and tranquil. Then there will arise a calming of the mind, also. There will b
as well, but they will be left alone until later. The immediate lesson is to calm the breath. To mange the
first point to be considered in the practice of step four. (81)
FIVE SKILLFUL TRICKS

In practicing step four, we have various methods or skillful means - we could even call them tricks - to u
the breath. Whether we call them techniques or tricks, these are a higher order of things which we use ov
are more crude and foolish. We call them "skillful means." We have some tricks to use on the breath an
come in five stages. These five tricks or skillful means are:
1. following the breath;
2. guarding the breath at a certain point;
3. giving rise to an imaginary image at that guarding point;
4. manipulating those images in any ways that we want in order to gain power over them;

5. selecting one of these images and contemplating it in a most concentrated way until the breath becom
and peaceful.

These are our five techniques or tricks: following, guarding, raising a mental image, playing with the di
images, and choosing one image to be the specific object of samadhi (concentration, collectedness) up
complete calmness. (82)

As for the first stage - following or chasing - we have been doing this from the start. With the long and sh
must use hunting or following. Now, we merely repeat or review it until we are most expert at followin
This does not require further explanation. We have already done plenty of it in steps one, two, and

The second trick is guarding, to choose one point along the breath's path and to watch or guard the breat
not need to follow the breath anymore, but the results are as if we continued to do so. This citta, this sati
to go anywhere; it must stay only at that point. It guards the breath passing in and passing out, which giv
to following, except that guarding is more subtle.

Generally, we use the furthest point in the nose where the breath makes contact, which is usually at the ti
the easiest and most simple to guard, unless you have a hooked nose that comes down low and a high up
you might feel the breaths touch just above the upper lip. For each of us the point will be in a differ
depending on the shape and structure of each nose and lip.

Find the place where it is easiest to observe the breath. If it is difficult to find while breathing normally
deep, strong breath it will become obvious. The exact location is not important, only find that point in y
even on the upper lip, where you feel the breath most clearly. Once you find it, guard that point as the br
and out. The mind, sati, stays right at point and contemplates the breath as it goes in and out. Just brea

breathing out with the mind guarding at that point: this is stage two in our series of tricks. (8

You can observe for yourself that when we do not bother to note the breath and just let it go as it pleases
certain feel. As soon as we begin to note it, even when merely following it, it becomes finer and more ge
itself and becomes more subtle in order to deceive us. It plays tricks like this. Then, when we stop chasi
guard the breath at a specific point in the nose, the breath calms down even more. You can verify this fac
experience.
A MENTAL IMAGE APPEARS

Now, the breath refines and calms further when we create a mental image (nimitta) at the guarding poin
image is only imaginary, it is not real. It is created by the citta, it is mind-made. You can close the eyes an
can open the eyes and you still "see" it. It is like a hallucination that the mind creates by itself to calm the
so, the mind must be subtle. The breath, everything, must be refined in order to raise a mental image. Th
become finer and calmer until the image is created.

The mental image can be any kind of shape or form depending on what is appropriate for the body of
Some people might create a sphere - red, white, green, or any color. It could be a candle flame, for insta
ofcotton, or a wisp of smoke. It can look like the sun, or the moon, or a star. Even the image of a spi
glimmering in the sunlight is within the abilities of the mind's creative powers. The kind of image depen
who creates it. The mind merely inclines in a certain way and the image arises by itself. It is a pure
phenomenon that has no physical reality. The third trick is complete when we are able to create a menta
guarding point. (84)

Now it is time for trick number four. This trick is to change or manipulate the images according to our r
Change them from this image to that. Change them in this way, in that way, in all the ways that we wis
possible because the mind creates the images in the first place. Thus, it has the ability to change them, t
them, to play with them. This all can be done easily, it is well within the mind's capabilities. And at the
develops our ability to master the mind in increasingly subtle and powerful ways.

We can control the mind more than we could before and this citta automatically grows more subtle an
itself. It calms down until eventually we will be able to calm it completely. Now we merely control th
changing them according to the mind's tendencies. Depending on how the mind inclines, we experiment
the images in order to calm the breath more and more. This is nothing more than a trick. Still, it is a mo
trick which enables us to have greater influence over the mind. Then, the breath calms down automatica
must become calmer for us to manipulate the images. Although the mind calms down as well, the emph
calming the breath. The fourth trick is controlling the mental images as we wish. (85)
THE FINAL IMAGE

If we want to observe the process, or the order, of calming, we must watch and see that when we train
described here, the breath refines and calms down automatically in itself. When we practice in this way
become calm. When the breath calms, the flesh-body automatically will calm down accordingly. Now w
calms there is an effect upon the mind. The citta calms in proportion to the calming of the body, but th
intention at this point. The calming of the mind is the aim of a later step. Calm the breath and the bod
addition, there will be certain effects upon the mind. We can observe the calming process while we p

step. (86)

The fifth trick is choosing the one single most appropriate nimitta (image). We will not change it any m
choose the one image that is most fitting and proper, then will contemplate it with our full attention in or
a complete measure of samadhi (concentration). We advise that you choose an image that is soothing, r
easy to focus upon. Choose one that does not stir up thoughts and emotions: one that does not develop
significance or meaning. A mere white point or dot will do fine.

The best kind of image is neutral. If we choose a colored one it will brew up thoughts and feelings. The
attractive, interesting, fancy, or complicated images. Some people like to use a picture of the Bud
their nimitta,but that can get carried away in all kinds of thinking. The thoughts merely follow the pictur
rather than plumbing down into stillness. Therefore, we take an image that has no meaning, has no menta
and natural. A white spot is most proper. A tiny spot of light is also fitting. Some people will prefer a Bu
whatever suits their fancy. We do not. We take a spot that is easy to contemplate and does not stir up any
choose such an image and focus all of the mind on it, in order to develop a concentrated mind. Focus on
point. None of the citta wanders anywhere else. It all gathers together on this single spot. Concentrating
this one point is the fifth trick. (87)
PERFECT CONCENTRATION

So it is that we select the one object (nimitta) which is the most appropriate for the mind to contemplate
we need know that ordinarily the mind is scattering, spreading, and radiating outward in all directions. N
turn inward onto one focus, all of that outward flowing. In Pali this state is called "ekaggata," which me
single peak, focus, or apex." Everything gathers together at this single focus. We have found the image
appropriate - a tiny central point -- now the mind plunges into it. The mental flow is collected at this poi
way that a magnifying glass collects the sun's rays and focuses them into a single point powerful enoug
flame. This example illustrates the power that is harnessed when all of the mind's energy is gathered in
Once the mind focuses upon the object we have chosen, its radiance gathers there and becomes ekaggata
one-peaked, one-pinnacled. (88)

When the mind is one-pointed, there are no other feelings, thoughts, or objects of that mind. There rem
things called jhananga (factors of jhana*). At the first level of one-pointedness there are five factors. At
mind is still coarse enough to perform the function of contemplating the object. The mind noting its
called vitakka. The mind experiencing that object is, called vicara. Due to vitakka and vicara the mind
contented (piti). And once there is piti, there is the feeling of joy (sukha) at the same instant. Lastly, onemind continues as before. Thus, the mind on this level of samadhi (concentration) has five fac
noting (vitakka),experiencing (vicara), contentment (piti), joy (sukha), and one-pointedness (ekaggata
show that the mind has entered the first level of perfect samadhi. This kind of awareness does not includ
thinking, yet these five activities of the mind occur. We call them factors of jhana. If we can identify
present, then we can be satisfied with experiencing success in having perfect samadhi, although only t
sounds strange - perfect, but only the first stage. (89)

[* Jhana means "to gaze, to focus" but the exact significance varies with the context. Here it signifies a
samadhi often translated "absorption."]

AT THE PEAK

I would like to take a closer look at the word "ekaggata." This word is commonly translated "one-po
Literally, the Pali term means "to have one single (eka) peak (agga; Thai, yod).The Thai word "yod" (
"laud") can mean either the very top, peak, apex, or pinnacle of something, such as a mountain or a pyram
tip or growing point of a plant. I am not sure that the English "point" has the same meaning. A point can b
can be off to the side somewhere or even down very low. This is why the Pali uses the word agga (peak
zenith). Ekaggata is like being the apex of a pyramid. It would not be proper for such a mind to be at so
This mind must be on a high level. It is gathered together up from low levels to one high point or peak
proper meaning of ekaggata.

Do not worry, however, should the mind collect itself on a focus that may not be the highest. That is a s
Whenever there is ekaggata, it is the beginning of something most useful. Whenever there is some ekagg
is samadhi. In our practice of step four of Anapanasati, it is not necessary to try to enter jhana compl
practice of Anapanasati those very refined levels of concentration are not necessary. We only need to ha
and appropriate level of concentration to continue with our practice, that is, enough samadhi that there a
of piti and sukha (contentment and happiness). We need to use piti and sukha in the next steps of our stu
go on into jhana, into the material absorptions (rupa-jhana), that will be useful. It will make the next ste
if you do not reach jhana, as long as there is some piti and sukha you are doing fine. Now that will not b
will it?

When the feelings piti and sukha are strong enough for the mind to feel them clearly, this is sufficient co
be able to go on to step five. If you enter the first, second, third, and fourth rupa-jhana that is more sp
But samadhi sufficient to experience piti and sukha distinctly is enough for step four. (90)
IT'S EASY WHEN

Some of you may be wondering whether this will be difficult or easy to do. That is something we canno
we can say that it will not be difficult if the method is practiced correctly. If you have been listening care
will understand the proper way to do this practice. If you follow the technique correctly, it will not be v
You might even finish in a short time. If you do not practice according to the method, then it may be very
might never finish. It could take three days for some, three weeks for others, three months for some, o
years. Who can say?

Most of you are still at the beginning, working on step one, but that does not mean you need not pay at
instructions about step four. If you do not know what to do, then it will be very difficult for you to do it
comes. We are giving instructions as clearly as we can, that you will understand the proper way to do t
Many people, however, do not like to follow instructions. They prefer to mix everything up with their o
opinions. They like to make a hodge-podge out of things they read and hear from different places. You ca
wish. But if you want to make this practice as successful and easy for yourself as possible, then we recom
follow these instructions that explain the most proper, efficient, and successful way to do this tech

Practicing according to the method is not difficult. Not following the technique brings many difficulties.
must try to learn the correct method and how to apply it. Then, we will achieve the expected results. Bey
is nothing else to do except repeat and repeat and repeat these steps until we are expert. Repeat them unt

quickly calm the breath and calm the body. Practice until these steps require no effort. Become well ve
activities.

And please do not forget! In every step, in every stage and interval of the practice, we must note the bre
breathing out. This is the background and foundation of our sati. This is how to be supremely mindfu
inhalations and exhalations at each stage of practice. Then we will meet with success in the first tetrad of
This is the theoretical background of Anapanasati and the principles on which we practice i
Our time is up. May we end today's lecture now. (91)

LECTURE FOUR: MASTERING THE VEDANA

In this lecture we will speak about the second tetrad of Anapanasati. These four steps deal with the fee
called "vedananupassana (contemplation of feeling)." The first two steps of this tetrad take piti and s
objects of our further study and detailed examination. (92)

The practice of these steps develops out of the practice of the previous step. Once the body-conditione
calmed, the feelings piti and sukha appear. Then, we take these very piti and sukha as the next objects o
our practice. (93)

If we calm the kaya-sankhara (body-conditioner) to the extent of jhana (the first jhana and so f
then piti and sukha will be full and complete as factors of jhana. Nevertheless, if we are unable to reach
able only to calm the body-conditioner partially, there is likely to be a degree of piti and sukha proport
extent of that calming. Thus, even those who are unable to bring about jhana can still manage enough pi
practice these steps. (94)

Here, we will study the characteristics and meanings of piti and sukha. Piti (contentment) arises due to o
making samadhi the previous steps, which means we were able to calm the body-conditioner or breath. C
satisfaction arises with this success. Once there is contentment you need not doubt that happiness (sukha
Due to satisfaction, joy arises. This is how we are able to get sufficient piti and sukha for the practice of
six. (95)
PITI IS NOT PEACEFUL

The next thing to observe is that there are different levels to this word piti, such as contentment, satisf
rapture. We must know these gradations of the more and less energetic forms of piti. The important qua
you to be aware of is that it is not peacefu1. There is a kind of excitement or disturbance in the thing, ca
when it becomes sukha is it tranquil. Piti has varying levels but all are characterized as stimulating,
the cittato shake. Sukha is the opposite. It calms and soothes the mind. This is how piti and sukha di

So now we are ready to practice step one of the second tetrad - "experiencing piti (piti-patsamvedi)"
contemplating piti every time we breathe in and breathe out. We must keep watching until we find the p

when we succeeded in calming the body-conditioner. Find out what this feeling is like. Fully experience
the new object which the mind contemplates. The citta is absorbed in contemplating it the same as
was ekaggata. The mind is absorbed with the single object piti.

So far, we have contemplated a number of objects: the long breath, the short breath, all bodies, and calm
Now, we switch to piti. This piti has stimulating power. It makes the mind quiver, shake, and tremble. It
for you to understand the various degrees of piti through the different English words we can use. How s
contentment? How stimulating is satisfaction? And how stimulating is rapture? Go observe and find lit b
mind focuses upon piti and fully experiences it every time there is an inhalation and every time there is
This is the essence of the practice of step five. (97)

To put it most concisely, we breathe and experience piti with every breath. Breathing in and out, fully ex
feeling of contentment and simultaneously be aware of each in-breath and each out-breath. When this
practiced there is a very pleasant feeling of well being. This work is fun to do, it is a most enjoyable less
your best in this step. (98)
STUDY THE FLAVOR OF PITI

In each moment that we breathe with the experience of piti, we simultaneously study and train. Earlier, w
studied while breathing long, breathing short, and so forth. Now, study and train as piti is experienced
What is it like? Is it heavy? Is it light? How coarse is it? How subtle is it? This can be called "knowing
has." In particular, know what influence its flavor has on the mind or on the thoughts. Study in order to u
nature of piti, just as we studied until understanding the nature of the breath during the practice of the pr
This is how to practice this step. (99)

The most important thing to study and observe is the power piti has over the mind. What influence does p
mind and thoughts? Carefully observe how the mind is when piti has not arisen. Once piti arises, what is
What is the effect of a lot of piti? How is the mind when there is only a little piti? When piti is heavy
rapture, how much more does it stimulate the mind? Study the coarse kinds of piti, medium levels, and th
to see how they differ. Then, see how their influence upon the mind differs. This is the crucial point of
practice. (l00)

Finally, we realize that piti stimulates the mind in a coarse way. It does not have a refined and subt
like sukha,which we will look at next. In this step, understand the natures, facts, and secrets of this pheno
as piti.Observe its relationship to the mind until you are most familiar with this experience. (1
SUKHA SOOTHES THE MIND

Now we come to the second step of this second tetrad, or step six overall, experiencing sukha (sukha-pa
this step, we contemplate sukha (happiness) with every inhalation and exhalation. Focus on sukha in ter
the result arising out of piti. When piti has finished stimulating the citta in pitis coarse way, it loses ene
calms down and transforms into sukha. We will see that the two feelings are very different This sukh
stimulate or excite, rather it calms and soothes. Here we contemplate sukha as the agent which makes the
Usually piti obscures sukha, but when piti fades away sukha remains. The coarse feeling gives way to th

Taste the tranquil flavor of sukha with every inhalation and exhalation. This is the gist of step six

While contemplating sukha within the mind, we study and train just as we have done with the breath and
light is it? How heavy? How coarse is it? How subtle? How does it flavor awareness and experience? In
we use the word "drink" to describe this experiencing. Drink the flavor of sukha while breathing in and
At the same time, study its nature and truths. (103)

It will be easy to see that when the power of piti appears, the breath will be rough. If the influence of su
the breath will be fine. We even can say that when piti manifests its power the flesh-body is co
When sukhamanifests its influence the body calms down and becomes subtle. There are also effe
the citta. When piti shows its power it disturbs the mind proportionately, whereas the influence of sukh
relaxes the mind. The two feelings are opposites. This is what you must observe well at every opportunit
every in- and out-breath. (104)

To summarize, once piti and sukha arise, they have different effects upon the breath. One will make it co
other makes it calm. They have different effects upon the body. One makes it coarse or agitated, while th
it calm. They have different effects upon the mind. One excites the mind, while the other calms it. When
or grasp or seize this distinction through your own experience of it, rather than merely thinking about it,
met with success in the practice of this step. (105)

These might be some difficulties. While we are contemplate sukha, piti might interfere. It may take ove
feel sukha disappears. Therefore, we must develop the ability to maintain that feeling for as long as w
prevent piti from coming in. Piti is much more strong and coarse than sukha. If piti interferes, the con
of sukha is ruined and real tranquility does not arise. We must put forth superb effort in our contemplatio
that it does not fade away. Do not let any other feelings interfere. In this step we should feel saturated w
What a wonderful way to meet with success in the practice of step six. (106)
EXPERIENCING THE MIND-CONDITIONER

Now we come to step seven: "experiencing the mind-conditioner (cittasankhara-patisamvedi)." If we ha

step six successfully, then we know all about the feelings of piti and sukha. What does the arising of piti
What does the arising of sukha do to the citta? What kind of thoughts does piti condition? What kind
does sukha condition? We have noted and scrutinized these effects since steps five and six. Once we c
seven, it is easy to realize that, "Oh, piti and sukha are mind-conditioners." These vedana are mind-cond
same way that the breath is the body-conditioner. The method of study and observation is the same as i
(107)

We have observed that piti is coarse and excited, whereas sukha is fine and peaceful. Thus, when piti c
brews up a thought, the thought is coarse. On the other hand, when sukha brews up a thought, it is calm
This is how we realize that the vedana condition thoughts. Then we realize that the feelings condition
thoughts and subtle thoughts. We call this activity "conditioning the mind." (108)

When piti is strong, it causes trembling in the body. And if it is very strong the body might even dance o
joy. This feeling is coarse and powerful. On the other hand, sukha is calming, soothing, and relaxing. We
characteristics are very different. When piti dominates the mind, it is impossible to think subtle though

tingling all over; it makes the hair stand up all over our bodies. So we need to be able to control piti. Su
has advantages. It leads to tranquil, refined states. It can cause subtle, profound, and refined thoughts. I
two feelings are opponents or foes. But that does not matter, for we know how to regulate them. We are
them by training according to the method we are now practicing. Just this much is to understand th
sankharareasonably well already. (109)
FRIENDS AND FOES

Even so, we must observe and understand another, quite different secret. These two feelings must arise to
if we are not contented or satisfied, happiness cannot occur. Contentment causes happiness, joy com
satisfaction. This contentment and satisfaction is the set of things we call piti, the group of stimulating pl
Although happiness and joy are the group of soothing feelings, still, they cannot exist without satisfact
observe that in any event where there is happiness, satisfaction must always come before. Piti leads the w
ing success we are satisfied, we are excited and disturbed by that success. Once Piti loses strength, when
tired of all that agitation and excitement then sukha remains. The feeling calms down. So they are comra
time that they oppose each other. They are comrades in that they must arrive together. There must be con
in order for there to be joy. We need to be careful about this. We must act toward them in an extremely
refined way. It is like an art. It is a spiritual art to control piti and sukha so that they benefit our lives. Th
that we ought to know concerning piti and sukha. (110)

By now we have discovered that piti is an enemy of vipassana, whereas sukha is not. Happiness-joy i
supporter of vipassana. "Vipassana" means "seeing clearly," having direct insight into the tru
of aniccam(impermanence), dukkham (unsatisfactoriness) and anatta (not self). We require a very refi
realize aniccam, dukkham, and anatta through vipassana. Should piti arise, vipassana is impossible. The
clouded and restless. Piti must be gotten rid of, for it is the enemy of vipassana, of clear, subtle m
vision. Sukha, however, is not like that at all. Sukha soothes and calms, it makes the mind active an
for vipassana. For this reason, we must have the ability to regulate piti and sukha. (111)

In the end, we will realize that the feelings (e.g., piti and sukha) are mind-conditioners. When piti co
the citta is coarse and its thoughts are coarse, both the mind and the thoughts are coarse. When sukha c
supports it, the citta is subtle and tranquil, and its thoughts are subtle and tranquil. Both feelings conditio
from different angles. The vedana are conditioners of the citta, thus they get the name "mind-conditio
sankhara)." (112)

When this fact is discovered, we contemplate it in the mind every time we breathe in and breathe out. B
breathe out while becoming certain of this fact. This is the practice in step seven. (113)
CALMING THE FEELINGS

Step eight is "calming the mind-conditioners (passambhayam cittasankharam)" while breathing in and
Make the cittasankharam, the vedana, calm and peaceful. Lessen their energy while breathing in and low
while breathing out. First, we must be able to calm the feelings, only then can we experience this every ti
in and out.
(114)

Various ways of lessening the strength of the vedana exist. Lowering their energy or stopping them com

only possible, it must be done. There are two approaches for us to use: the samadhi (concentration) m
the panna (wisdom) method. (115)
THE CONCENTRATION METHOD

Pitis impulse can be calmed with the samadhi method, which is to develop a higher level of concentrati
remove piti and sukha from what is felt. We probably are not able to do this yet, because we have only j
training. Still, there is the secret that these feelings can be gotten rid of by making a higher level of sam
the third or fourth jhana. Or, we could do it even by changing our thought. Bring another kind of though
to intervene and suppress that satisfied feeling. Either activity uses the Power of samadhi. The power of
of samadhi shuts off pitis energy in particular. Generally, it is not necessary to get rid of sukha. In fact
preserve it as a support of further practice. Here, we especially need to control piti. We can con
with samadhitechniques, either by changing mind's object or by having a higher degree of concen
or jhana. Either will calm down piti. (116)

Or, we might say that we bring in the true meaning of the word samadhi to drive away piti. The real
of samadhi is "having ekaggata-citta with nibbana as its object." We have already explained that ekagga
mind gathered together into one pinnacle or peak. True samadhi has nibbana or santi (spiritual tranquilit
We can recall what genuine samadhi is like. Now that piti causes complications, disturbances, and diffic
away. We do not want it and we do not need it. We aim at the one-pinnacled mind that has santi or nibban
The feeling of piti dissolves because we do not want it anymore. This is a skillful means that uses sam
away piti. (117)
THE WISDOM METHOD

Now we come to the method that uses panna (wisdom) to diminish the strength of piti, to eradicate th
of piti, or even of sukha if we wish. We use the panna that realizes the true nature (characteristics, qualiti
of all things to know what piti arises from and due to what cause it will cease. Piti bubbles up when a sat
condition is achieved. It must cease due to the lack of that condition, due to realizing that it is illusory, th
Once we see wisely in this way, the feeling of being agitated by piti will abate.

Another wisdom method is to see the assada and adinava of piti. Assada is a thing's attractive quality, i
deliciously tempts the heart. Piti has an enchanting flavor. Adinava is a thing's wicked punishm
The adinava of pitiis the fact that it excites and disturbs, that it drives away tranquility, that it is t
of vipassana. Once we realize this,piti dissolves. If we see its arising, ceasing, charm, and wickedness, th
then it disappears. This is to drive off piti with the panna technique.
(118)

Every one of us should understand well the meaning of the word "assada" and "adinava." If you can re
Pali, that is even better than the English translations. Assada is the attractive, satisfying, lovely, infatuat
charm of something. Adinava, is the lowliness or wickedness of a thing. There is no excuse for us to be
these two. Once we see them we will know that getting pleased by and falling in love with anything
foolishness. To go and hate something is negative foolishness. If we know these two well, that they cons
us and lure us into loving and hating, then they will teach us that we must not indulge in liking and disl
will be freed from the power of things. For example, money has both assada and adinava. Once we know
we will not be misled by or go crazy about money. To completely understand this pair is the safest thin

Know the assada and adinava of piti and you will get sick of piti. It will flee by itself. This is how to us
method to chase away piti. Even sukha should not be indulged. Although we may save some sukha for
purpose, we do not get lost in it: Please remember these two words for the rest of your lives. Then they w
kind of charm that protects, a talisman that truly protects, rather than endangers. (119)

At this point now, the mind can regulate the feelings. It has developed the kind of mastery and self-cont
feelings no longer have the power to drag us this way or that. The sukha-vedana, the pleasant feelings w
discussing here, pull the mind in an agreeable direction, in a positive way. There is another set of vedana
a negative way, in an undesirable, dissatisfying direction. We already have talked about the group of plea
We need to be aware of these feelings which are unpleasant, the dukkha-vedana, also. We must know how
feelings of displeasure and unhappiness from dragging us into a state of dukkha. They can be defeated w
method as used on piti. Whether happy feelings or unhappy feelings we can control them all. We become
all feelings without exception. We practice by bringing any vedana into the mind and experiencing it fu
scrutinize it with panna to drive that feeling away. Experience this ability to get rid of any kind of vedan
the feelings cannot condition the citta anymore. Rehearse this technique with every inhalation and exhal
and expert at it. Thus, you will meet with success in the practice of step eight. (120)
WHY BOTHER?

One last point to consider is the question of why we bother talking so much about the feelings. Why is i
include them in this line of practice? Why not hurry on to vipassana and get to nibbana as fast as possib
is that we must understand the vedana and be able to regulate them in order to control the mind as ou
continues on to the realization of the path fruitions (magga-phala-nibbana), which is our primary p

We have a special secondary purpose, also. That is once we can regulate the feelings we will be able to k
correct path. When we are foolish about the vedana we fall under the power of and become slaves to m
which always happens when we indulge in material pleasures, that is, the flavors of feelings. All the crise
this world have their origin in people not understanding the vedana, giving in to the vedana, and being en
the vedana. They entice us to act like this, which leads to disagreements, quarrels, conflicts and even
Sometimes they lead even to world wars. All because people suffer defeat through the deceptions of

By now you ought to realize that the feelings must be understood. We must know their secrets and mana
them if there is to be peace in this world. There is no need to talk about realizing nibbana, when merely
planet in peace within ourselves and with others, which requires that we able to control the feelings, is m
can manage now. I hope that you all will take advantage of this ability for the rest of your lives. This te
included in the practice of Anapanasati due to the great power and importance of the vedana

So this is the second tetrad of Anapanasati. We have used up all our time today and must end the lectur

LECTURE FIVE: CONTEMPLATING THE CITTA

Today we will study the third tetrad of Anapanasati, which is concerned with citta, the mind-heart. I

as cittanupassana (contemplation of citta). Please prepare yourselves for studying about citta.

Before discussing the third tetrad specifically, there is a very important point which we sometimes forg
Every time you sit down to practice Anapanasati - every sitting and session - you must begin with st
experiencing of the long breath. It does not matter what step you were doing yesterday, today you must
the very beginning. Each session is brand new. From the long breath, move on to the short breath, and so
from one step to the next, completely fulfilling each step before moving on, until you come to the step w
off last time. Each step depends upon the previous one. If you are unable to do the first step, then there is
of you going on to further steps.

Even now, when we intend to do cittanupassana , we must start at step one. This holds true for all sixtee
every inhalation and exhalation we practice in this way. Do not forget. We always begin practicing with s
time, every session, every step that we practice. (123)

After successfully completing the first two tetrads, we begin to work on the third, cittanupassana (con
mind). The first step of this tetrad is contemplating or experiencing the mind in all its aspects. This is c
patisamvedi" experiencing the condition or state of the mind during any given moment. Since the begi
practice, up until this point, there have arisen many different states of mind. Finally, we must observe th
mind at each step. What is its condition now? How is it changing? What arises in the citta? What are
characteristics at this moment? In previous steps, we have emphasized certain things which the mind
experiences. Now, we are ready to observe citta itself. We must observe until directly knowing what the
that moment. What kind of experience is it? Step nine begins with experiencing the citta through each
practice. (124)
DEFILED OR NOT?

There are many different characteristics of the mind to contemplate here, and all of them must happen
themselves. They are observed as they really exist, in the very moment of their existence. The characteris
specified in the traditional way of speaking, begin with "whether the mind has lust (raga) or is free of
know what lust means. Besides the usual sexual lust, there is non-sexual lust, also. The meaning of ra
Sexua1 lust is called raga and lust toward things such as money, jewelry, gold, food, housing, and po
called raga. There also can be lust toward individuals, for instance, love (non-sexual) of one's employee
The Pali raga has this broad array of meanings. Does the citta have any of these types of raga at this m
free of lust? If there is lust, then contemplate its presence clearly enough to distinguish what kind of lus
what it is to have raga in the mind. If there is no lust, then contemplate its absence. Breathe in and brea
experiencing the actual state of mind in that moment. (125)

The next characteristic of mind to contemplate is dosa (anger, hatred, aversion). The meaning of dosa i
Sometimes an external object - a person, a situation, or any thing - causes us to be angry. Any dislike
is dosa. It can even arise from within, without any external object. When the mind is oppressed, irritated
resentful it is called dosa. We contemplate whether this mind has dosa or not. If it has, contemplate,
understand this state of dosa. If the citta is free of anger and hatred, then know that state. This is th
characteristic to observe. (126)

The third characteristic to observe is moha (delusion and confusion). Moha is to feel infatuated with som

not knowing that thing as it really is. For example, when we are doubtful something we cannot help but
Or, when there is hope or expectation or whatever, we cannot avoid dwelling on it. Moha can mean "astr
it can mean "dark or dim," that is, full
of doubt and ignorance. Then, one kind of thought or anothe
of that doubt or ignorance and will ferment in the mind. That is what we call moha. We should know wh
delusion in the mind or not. If there is moha, then grab it and contemplate it. If the citta is empty of de
contemplate its absence. Always contemplate this state of mind while breathing in and breathing out. Th
characteristic. (127)

There is a simple way of distinguishing these three states: raga, dosa, and moha. If there is any feeling o
is, wanting to gather toward, to pull in, to hug, and to hold, such a feeling is raga. It has a most positive
second, dosa, does not like, does not want. It has a negative character. Dosa pushes way, knocks away
extent of wanting to kill. Raga pulls in and dosa pushes away. The third, moha, is ignorant. It goes not
wrong and right, evil and good, according to reality. It is running around in circles. This is how the thre
gathers in, one pushes away, and one runs in circles. Everyone should be able to observe the differences
by their correct names. Know raga, dosa, and moha by observing their activities of pulling in, pushin
running in circles. (128)

Next is to know whether the mind is distracted or undistracted. You have heard about this word already.
mind has no one-pointedness. It is scattered all around. It is unable to rest and relax. It has no stillness or
distraction annoys us. If the mind is distracted it must be bothered, that is, lacking rest. Is the citta distra
free of distraction, in a state of normality? Contemplate the mind's character while breathing in and br
Practice in order to know it well, in order to know all types of citta. (129)
COMMON OR EXALTED?

The next pair is whether there is a superior state of mind, one better than usual, or merely a common sta
superior state is called "mahaggata." In ordinary language we would say there is an awareness that is be
more satisfying than usual, higher than usual. Does our citta have an awareness like this now? If so, con
not, know that there is a common state of mind at that moment. Contemplate this pair while breathing in
out. (130)

The following pair is whether this mind is supreme and unsurpassed, or surpassed? That is, has our citta
furthest state where there is nothing better? Or has our mind not yet reached the furthest state and there a
still? This one is difficult to know because the supreme, most developed state of mind is the citta of an ar
one": fully awakened, perfected, human being). If we are not arahant yet, then common sense tells us wh
the type of citta that is most satisfying or whether there is still something better. Do we feel that we have
satisfaction? Or do we feel that there should be something even more satisfying than this? This pair
the citta having something superior to it, or not. If there is this highest mind, contemplate it more and m
order to understand this sort of mind. Breathe in and breathe out with this kind of awareness. (1

The next pair is whether the mind is concentrated or not concentrated. Is it samadhi or not? Concentrate
if it is not in full samadhi right now, still the influence of samadhi probably keeps the mind concentrate
called a concentrated mind, also. Know whether the mind is concentrated or not concentrated while bre
breathing out. (132)

The last pair is to see if the mind has been liberated, if it is empty of attachment (upadana) not grasping
anything, or yet unliberated. Is the mind not attaching or is it attaching? This is what we mean by aski
the citta is liberated or not. Right now, is there anything arresting the mind, or is it free? Whatever the
clearly. Breathe in and out with this awareness. Make it as distinct as is fitting. (133)
KNOWING OURSELVES

By practicing like this, we will know ourselves and will know what sorts of thoughts are typical for us.
understand ourselves well. What kinds of citta are habitual in us? Generally, the minds thoughts tend to
object. By observing these tendencies we will know ourselves better. That is a special benefit of this ste
aim, however, is to know our mind as well and completely as possible. Understanding our own citta tho
specific benefit of this step. This is how to practice step one of the third tetrad, that is, step nine ove
DELIGHTING THE MIND

Now we come to step two of this tetrad, delighting the mind (abhippamodayam citta). From the beginn
been training in various ways of controlling the mind, particularly in the second tetrad, where the mind
ability to be independent of feeling and to have control over the feelings. That means the mind is under c
we know the various mental states and conditions fully, both the positive and the negative, then we can p
any state that is appropriate or desirable.
[* Although this is not yet the highest degree of control.]

Step ten, then, is to make the mind joyful, delighted, and contented. There are many words we could us
contentment, joyfulness or whatever you wish. The important thing is to be able to control the mind so
satisfied and glad while breathing in and out. (135)

Whenever the mind is sad, sorrowful, or joyless, we can let go of the sorrow and bring the mind into a jo
even when the mind is in a normal state, we always can gladden or delight it using this technique. This
very useful. We will not have to endure a sorrowful mind because we can control it. Whenever we must
energy to do whatever work we need to do. We can be joyful at any time. But be careful, the words joy
delight have two types of meaning. There is the ordinary, worldly kind of delight that is based in mate
sensuality. Although, this is a certain kind of joy, it is not the kind of delight we are interested in. We req
Dhamma that comes with knowing Dhamma and with using Dhamma. We need not depend on materia
stimulants, for we have Dhamma to help delight the citta. Thus, there are two kinds of joyfulness: defil
and joyfulness free of defilement (kilesa). Both kinds are available to us all. If you want defiled joyfuln
easy to get. The delight of Dhamma, however, must be done correctly. For this reason, we ought to exa
closely. (136)
DELIGHTED BY DHAMMA

It is easy to delight the mind when we understand the cause of joyfulness. Joyfulness comes from the fe
successful, of having completed some activity correctly and successfully. An easy way to delight the min
to practicing steps one, two, and three again. Go back to the beginning and practice each step successful
will be contentment and joyfulness with each one. This is a kind of gladness association with Dhamma.

practicing step one again, but now we focus especially upon the feeling of successfulness, contentmen
delight. Proceed through each of the steps in the same way until arriving at the joyfulness that satisfies
Joyfulness comes from contentment and contentment comes from achieving success in some activity. By
the certainty that we are safe and liberated from bondage there will be contentment and joyfulness

An easy method that we can use at any time is to reflect upon getting good things, upon achieving wha
have obtained the good life, a life that has come across the Dhamma and is certain to eradicate dukkha. W
fortunate of human beings. Those who have found Dhamma and are able to eliminate dukkha. By reflecti
we will be joyful and happy. This is how to be exceedingly glad and delighted. Getting what is good, a
good life, being a good human being, discovering enough Dhamma to insure that we will not suffer reflection is a simple way for the citta to be joyful. (138)

When we are confident that we can extinguish dukkha certainly, or when we have gotten the best thing
ought to get, then it is normal for us to be joyful and content. We study to understand the Dhamma that w
suffering, to realize the best thing that humans should get. Then we are content. We are able to delight
the citta using this skillful technique. (139)
CONCENTRATING THE MIND

Once we can delight the mind as we wish, we train in the next step. The object of step eleven is conce
mind (samadaham cittam). This means that we are able to make the mind concentrated, to pu
into samadhi, whenever we want or need. This step is not difficult because we have been practicing th
beginning, especially in step four (calming the body-conditioner) and step eight (calming the mind-cond
could do it earlier, then we can do it here. Make the mind concentrated in samadhi. We can get rid of a
feelings immediately. Then the citta is concentrated and happy. Further, it is able to perform various du
This ability is most advantageous. (140)

This brings us to a common problem. Most people misunderstand that if the mind is samadhi we must
still stiff and unable to move. Or they think that there is no sensation what so ever. This is wrong under
still and stiff like a log is only a training exercise. It is merely a training in higher than normal l
of samadhi.Developing the deeper concentrations of the second jhana, the third jhana, the fourth jhana,
where the body does not breathe, is just training exercises. Nevertheless, if the mind is able to develop t
levels of concentration it should have no problems with the lower levels of concentration. Here in step e
the mind samadhi means a mind that has good qualities and is ready to work. It is prepared to perform
needed. From the previous step the citta knows how to be happy. When it is happy it is highly capable in
functions. Do not misunderstand that when the mind is samadhi we must be rigid like a rock or log
STABLENESS - PURENESS ACTIVENESS

If the mind has correct samadhi, we will observe three distinct qualities in it. The quality of mind that is
undistracted, and focused on a single object is called samahito (stability, collectedness). That mind is dea
disturbed by anything, unobscured by defilement. Mind empty of defilement is called parisuddho (pur
that citta is most fit and supremely prepared to perform the duties of the mind. This is called kammaniy
readiness). It would not hurt to memorize these three words: samahito (stableness), parisuddho (pu
and kammaniyo (activeness). All three qualities must be present for concentration to be correct. This is

concentration that can be used not only in formal meditation practice but in doing any of the necessary ac
(142)

These three qualities can be present while walking or standing or sitting or lying. There is an interesting
Pali texts. It says that if these three qualities are present while standing, then we can call that "divine stan
three qualities are present while walking, then that is "divine walking." If all three are present while si
"divine sitting." If these three qualities are present while lying, then it is "divine lying." Obviously, con
more than sitting like a lump of rock or a block of wood - stiff; rigid, and dead to the world. The essence
that the citta is perfectly ready to perform its duty, namely, to grow in knowledge and understanding fro
moment. At a minimum, the citta will be happy when these three qualities are present. Having sukha
the citta, also. And the citta is ready to do its duty when it has these three qualities. (143)

The practitioner whose mind is concentrated due to these three qualities is known as "one who has a c
mind." The Pali word is "samahito (one who is concentrated)." In the Pali, the Buddha is quoted as sayin
mind is concentrated, it knows all dhamma as they truly are (samahito yathabhutam pajanati). The sup
of samahito is that the citta is concentrated on knowing all things as they really are. If there are any pro
that we cannot answer, then concentrate the mind and the answers will come out automatically. Whe
concentrated mind goes, it sees things according to reality. If we look within ourselves we will see all thi
to truth. This means that will see aniccam, dukkham, and anatta easily, if the citta is accompanied by the
of samahito. (144)

You will observe for yourself that these three qualities are interdependent. They are interconnected in a
There cannot be purity of mind without stability of mind. If there is no purity, then there is no stability. A
be stability and purity for there to be activeness. The three work together. They are the three factors of th
mind. Please try to understand the words stability, purity, and activeness. The three must be equal and
called "samahito." Then they are extremely beneficial, valuable, and powerful. This kind of concentrat
solve the questions of life, regarding both the natural problems of this material world and the quest
"supernatural" order above the world. (145)

Finally, please remember and understand the essential point here. When the mind is samadhi, we can wa
sit or lie down or work or taste our labors' fruit or help others or help ourselves. The samadhi-citta can b
problem, in any situation. It can be used to solve all problems. Be interested in this word "'samahito"
has samadhi. It is able to do every kind of duty. (146)
LIBERATING THE MIND

While breathing in and breathing out, we practice until capable of having the three-factor mind of samah
eleven is finished and we come to step twelve. Step twelve is liberating the mind (vimocayam-cittam). L
mind means not letting the mind attach to anything. Make it let go of anything it is grasping. Such a min
clean. It is free. Liberating the mind from all attachments has two aspects. The mind can let go of all thes
can take these things away from the mind.

The results are the same. Take away all the things which the citta should not hold on to. Then observ
anything clinging to the citta. Try to release those things from the mind. This is step twelve. (1

It is essential that thoroughly understand the thing called "attachment." Maybe we are not familiar with
if we do not understand attachment, how could we ever remedy it? Would everyone please study this wo
interest. Although it is a mental phenomenon - we use words from the physical-mental realm to talk abo
words like attach, cling, and grasp. Yet, it is a mental activity. The mind is ignorant and acts out of ignor
causes the activity we call attaching or clinging or grasping: We ought to study this carefully, for it is so
exists in all people, in everyone's daily life. To describe it in a few words, attachment is to regard some
or"mine." Get a hold on attachment and then the practice of this step will go smoothly. (148

The most direct way to practice step twelve is to examine the penalty, the danger, the wickedness, the p
suffering in any moment we attach to something as "I" or "mine." Scrutinize the wicked, dangerous, a
punishment that all attachment inevitably brings. On the other hand, examine and realize the benefits, g
advantages of non-attachment. When we do not attach, what benefits do we get? What kind of happin
Observe carefully. When we go and attach to something, what type and degree of pain and suffering res
both sides of the coin. See the penalty of attachment and the value of non-attachment as they continuous
the mind. Through this kind of contemplation the mind is liberated automatically-: The mind naturally
ofthings and things naturally will let go of the mind by observing these two facts. Observe until seeing th
lowness of attachment. Observe until seeing the advantages of non-attachment. Observe these every t
breathe in and out. This is how to practice this step. (149)
FOUR KINDS OF ATTACHMENT

The objects of attachment are many, they are excessively numerous. Furthermore, they are subtle and pr
are difficult to see, hear, and understand. Nevertheless, we can identify (our types or modes of attachm
category is all the material objects valued by sexuality (kama). Whether possessions, necessities, gems,
and money; or the things we see, hear, smell, taste, feel, and think about; all these are the foundations of
sexuality. They are objects of attachment to sexuality. The other three categories are kinds of immateri
attachment. The second category is our incorrect opinions, beliefs, views, and theories. These are things
understand, that we cannot possibly know, but because of avijja (ignorance) we accept them and attach
have many such incorrect opinions and views. The third category is the traditional activities and pract
follow. Every one of them, both religious and secular, are superstitious. There are many of these custom
we are identifying. Last and most important of all, is the category of all the things that we attach to as "
These four main categories of attachment include all the things we cling to.

Observe them and see the lowly wickedness of attaching to them. See the value of not attaching to them
examine every kind of attachment with every inhalation and exhalation. In this way they are released in
letting go. Release the objects of attachment. Let go, let go, let go. (150)

When we look at Christianity we see that it shares this concern about attachment. In fact, the primar
ofChristianity - the cross - teaches the "I" (the upright) and the cutting of the "I" (the cross-member). Th
the getting rid of attachment. All religions agree in their major goal: the eradication of attachment to "I"
is the highest, most sub1ime practice. It removes all those problems, selfishness in particular, which ar
of all other problems. Cut out selfishness and problems end. Please get interested in letting go of al1 thin
of the four types of attachments is the best thing one can do. (151)

Another group or set or aspect of the things that the mind must let go of are the things which are di

the cittaright now in this moment, such as, the nivarana (hindrances). These are moods which arise fro
mind out ofour habits and tendencies of thought. The five nivarana are feelings of sensuality, of aversion
and drowsiness, of agitation and distraction, and of doubt and uncertainty. We must get rid of t
five nivarana. Further, there are the kilesa (defilements). These emotions of lobha (greed), dosa (
and moha (delusion) must go. Any feelings of liking and disliking, any moods of satisfaction and dissat
attachments to dualistic things, which are present in the citta, must be removed. Eventually, we will re
problems remain to put the cittainto dukkha. If there is attachment, there is dukkha. When the mind
of attachment, it experiences no dukkhabecause there is no foundation for dukkha.

Whenever the mind sees something clinging, it releases that thing. Practicing like this every time we b
breathe out is step twelve, the last step of the third tetrad. Altogether there are four steps which deal exc
the citta: experiencing the different states of mind, gladdening the mind, concentrating the mind, and l
mind. Through them we successfully complete our study of the mind.
Please, allow us to end today's lecture here. (152)

LECTURE SIX: THE SUPREME

Today we will discuss the fourth tetrad, the final four steps. This tetrad studies and examines Dhamma
particular. You will recall that the first tetrad studied the breath and the body. The second tetrad studied
which result from the calming of the body-conditioner, the breathing. There we studied the mind's feelin
mind (citta) itself. We studied the mind-conditioners until we learned all about the concocting and co
of the citta. Then we could control the citta-sankhara, the mind-conditioners. The third tetrad studied th
control of it. We studied, developed, trained, and practiced various ways of controlling the mind. Now,
tetrad, once this well-trained mind has been brought under control, we use it to study Dhamma, the Tru
Please observe how the four tetrads, are interconnected: first the kaya-sankhara, then the citta-sankh
the citta itself, and then finally Dhamma, the facts (sacca-dhamma) of nature (dhamma-jati).

The reasoning here is simple. Once the mind is under our power and within our control, we are able to
ofmind to work. From practicing the third tetrad, from the ability to concentrate the mind, there
of kammaniyo,readiness or activeness. The mind is fit and ready to do its duties. In the Pali another word
context - mudu (gentle). Before citta was hard and stiff, now it is gentle and supple. The mind is now ver
quick, in a condition that is ready to be used. Consequently, we use it to do the work of the fourth tetrad,
first duty is to contemplate impermanence. (154)
THE IMPERMANENCE OF ANAPANASATI

A fundamental principle of this entire practice is to use things already existing within us as the objects to
practiced. We prefer not to use external objects. Once we understand internals well, we can extrapolate to
not forget this important principle: we must examine things that exist internally. Therefore, for this step o
the step of aniccanupassi (contemplating impermanence), we will return to the beginning step. First, we
just the breath until we see that it is impermanent. We observe that the breath changes and becomes

impermanent. The longness is impermanent, always changing, getting longer or getting shorter. The s
impermanent, too.

The various conditions and characteristics of the breath are impermanent. The breath's effect on the
impermanent. Next, observe that both bodies - the breath-body and the flesh-body - are impermanent. Th
calming of the breath and impermanence is ever more obvious. The breath changes, from coarseness to
even that calmness is impermanent. It keeps changing into other states. Contemplate each step one at a t
phase is seen to be impermanent.

Eventually the feelings of piti and sukha arise. Watch them one by one. See impermanence in each and e
these vedana. Contemplate the impermanence of the conditioning of the mind by the feelings. The calm
feelings is something impermanent, is impermanence. Next we watch the citta itself, it too is imperm
gladdening and refreshing of the mind as it changes to delight and joyfulness is impermanent. Conte
impermanence of this freshness and delight, of its various conditions and flavors. Concentration is imp
changes to non-concentration. The activeness of samadhi is impermanent. Impermanence manifests righ
activeness. Even the liberating of the mind is only a temporary liberation here, and thus also imperman
impermanence in each and every step, in each and every one of the interconnected points, phases, and a
practice. Directly experience impermanence in everything. Redo each of the steps. Make the imperman
step absolutely clear, undoubtedly obvious, completely certain. This is how we contemplate the imperm
these passing phenomena collectively known as sankhara. In step thirteen, we contemplate the imper
the sankhara (conditioned things, concoctions). (155)
MORE TO IT THAN JUST IMPERMANENCE

Now, observe that in the realization of impermanence there is the realization of many other things sim
When impermanence is truly seen, this characteristic of impermanence is also the characteristic of dukkh
is ugly and unbearable. We will see the characteristic of not-self in it, also. Because these things are alw
impermanent, unsatisfactory, and beyond our control, we realize anatta, also. Then we will see that the
selfhood, which is sunnata. We will see that they are just thus like that. Impermanence is just thus, ju
thusness. And so, tathata is seen as well.

Please understand that the realizations of these truths are interrelated. From seeing impermanence
unsatisfactoriness, see anatta, see sunnata; see tathata, and see idappaccayata (conditionality, the law
effect), also. Each continues into the next. A complete realization of impermanence must include unsat
not-self, voidness, thusness, and the law of conditionality. When all of these are seen, then impermane
completely in the most profound way. This is how we realize fully the impermanence of the sank

We have already explained sankhara and we have practiced it, too. Remember that here are three mea
word. Various causes, conditions, arid ingredient) must be concocted and compounded in order to
term "sankhara." The characteristic of the conditioners is impermanence. The characteristic of the things
impermanence. The characteristic of the activity or process of conditioning is impermanence. To see all
like this is to realize impermanence in the most profound and complete way. (156)

Merely seeing aniccam by itself rather than seeing it completely in all of its characteristics is nothing-ex
be complete the realization must encompass dukkham, anatta, sunnata tathata, and idappaccaya

see aniccamalone, in an incomplete way that does not include dukkham and anatta is neither profound, n
solve our problems. Thus, the words "realizing aniccam" in this context must encompass a realizatio
as dukkham, anatta, sunnata, tathata, and idappaccayata, also.

There is a story which ought to be of interest to you. In The Basket of Discourses (suttanta-pitaka) of th
The Buddha mentioned that there was a religious teacher at that time named Araka who taught about imp
much as the Buddha did, but went no further and said nothing about dukkham and anatta. This is interes
the time of the Buddha there lived a Greek philosopher named Heraclitus. The Buddha said that Araka
distant land where he taught about impermanence or flux. The Blessed One probably meant Heraclitus;
teaching was panta rhei (Greek, "everything flows" or "all is flux"). He taught only impermanence, how
unable to extend this insight to include dukkham, anatta, sunnata, and tathata.

Thus, it was not a successful teaching. Otherwise, another Buddha would have arisen right then and ther
about impermanence was well-spread both within India and abroad. "Distant land" probably meant a fo
thus I take it that Araka and Iteraclitus are the same person.

So there is a good chance that the Araka mentioned by the Buddha is Heraclitus. Anybody who is interes
up in any history of Greek philosophy. Anyway, the essential point is that seeing aniccam alone is not en
see aniccam such that it shines onto dukkham, anatta, sunnata, and tathata the entire string of realizat
phrase aniccanupassi (contemplating impermanence) includes the realization of unsatisfactoriness, notthusness and conditionality as well. (157)
THE DISSOLVING OF ATTACHMENT

Now, observe - study closely until you see it - that the realization of aniccam dissolves upadana, dissolv
This is crucial. Realizing aniccam dissolves attachment because it is the realization of the punishmen
wickedness of that attachment. Upadana dissolves until less and less remains. Such is the result of
impermanence. It makes us weary of and bored with the things we continue attaching to and all the thi
attached to. Upadana then begins to dissolve. This is the result of truly seeing impermanence. (

Now we come to the second step of this tetrad, or step fourteen overall, contemplating fadin
away (viraganupassi).This had begun to be observed already in step thirteen when the contemplation of
led to the dissolving of attachment. Now we focus upon and scrutinize the fact of dissolving or viraga
"not" or "not having." "Raga" is another name for attachment. "Viraga" means "without attachment"
attachment dissolve is like watching the stains in a cloth fade away. The many colored stains slowly
bleached out by sunlight until the cloth is white. This is a material example of viraga which helps to exp
fading away of attachment. Upadana dissolves under the light of seeing things as they truly are - anicca
anatta, sunnata, and tathata.We know that attachment, is lessening when we are even-minde
toward sankhara, namely, all things which we once attached to. Now we are unprejudiced toward them a
realize viraga, the fading away of attachment. Contemplate this with every inhalation and exhalation. T
practice step fourteen. (159)

The result of this fading away of attachment is the even-minded stillness of non-attachment. We can obs
easily, for example, as our erotic love for things which we once loved begins to fade. Anger toward p
present, objects of our anger dissolves away. We are no longer afraid of the things we once feared. We
less and less afraid until fear disappears. The same is true for hatred, envy, jealousy, worry, anxiety, lon

past, and so on. Each of these indicators lessens and shrinks until the mind is able to keep still and silent.
trouble with the phrase "keep still and silent." It means simply to not attach, not cling, not regard anythi
"my." Contemplate impermanence until the attachment in the things we attach to dissolves, until we can
silent, and even-minded. This is how to practice in this step. (160)
THE QUENCHING OF DUKKHA

Now, we come to step fifteen, nirodhanupassi, studying and contemplating the quenching of attachmen
cessation of attachment, the non-existence of attachment while breathing in and breathing out. We ca
quenching or cessation from a variety of perspectives: the quenching of attachment to "self"; the que
selfishness; the quenching of greed, anger, and delusion, and the quenching of all experiences of dukkha
occur with the quenching of attachment. There are many forms of nirodha. (l61)

When we speak of quenching, remember that the ending of dukkha is what the practice of Dhamma is al
we observe different aspects of dukkha to see how they are quenched. The first aspect is the ending of fri
horror of birth, aging, illness, and death. Aging, illness, and death never again terrify our mind. This is
quenching. The next aspect is the cessation of the various symptoms or conditions of dukkha, such as, s
lamentation, despair, sadness, pain, frustration, and depression. All of these symptoms of dukkha are qu
third aspect is related to our hopes and wants, to attractive and unattractive things. Experiencing things w
is dukkha. Being separated from the things we like is dukkha. Not getting what we want is dukkha. Th
of dukkha are quenched, also.

Lastly, attaching to the five groups (panca-khandha), clinging to one of the five khandha (groups, aggreg
as "self" or "belonging to self," as "I" or "my" is dukkha. These five groups of things which the mind
attaches to are body, feeling, perception, thought, and sense-consciousness. They are the summation of a
burdens of life. A full realization of this step must include all four aspects of dukkha's quenching. Q
frightfulness of birth, aging, illness, and death. Quench the symptoms of dukkha, such as, pain, sorrow,
despair. Quench wants and desires toward agreeable and disagreeable things. Finally, quench the regardin
five khandha as "self." When these four aspects are quenched, then dukkha is quenched. What we need
realized right here. (162)

Thus we realize the voidness or non-existence of attachment through the quenching, disappearing, an
attachment. We experience the absence of attachment, in any of the aspects mentioned above, while we
breathe out. Or more simply, we drink, taste, and savour the flavor of nibbana. Nirodha and nibbana are
can use them interchangeably. Thus, to contemplate the quenching of attachment is to contemplate nib
THROWING IT ALL BACK

Here we come to the last step, the fourth step of the fourth tetrad, the sixteenth step of Anapanasa
called patinissagganupassi (contemplating throwing back). Patinissagga is a funny word. It means to th
give back. When we get to this step we contemplate our throwing back, our returning, of everything to w
attached. This is step sixteen. (164)

There is a simple metaphor for explaining this step. Throughout our lives we have been thieves. We have
things that exist naturally - in and belonging to nature - namely, the sankhara. We have plundered them a

to be our selves and our possessions. We are nothing but thieves. For this we are being punished by d
suffer dukkha due to all our thieving and attaching. As soon as we observe the way things really are t
succession of steps in this tetrad, we let go. We cease being thieves. We return everything to their origina
They belong to nature. Don't claim them to be "I" or "my" ever again! Our goal here is made clear by th
(165)
DROPPING THE BURDENS OF LIFE

If you prefer, there is a second metaphor. In the past we went around foolishly picking up heavy objec
boulders.*
* [The hin kong lecture area is covered by satid and full of trees, rocks and boulders.]

Then, we lugged them along wherever we went. For this we suffered dukkha constantly. How many yea
on? Now, however, we realize how stupid we were in making such problems for ourselves. We realize ho
they are and just toss them away. Without those burdens we are light. All those problems disappear. Bef
seemed to be a burden. Our entire life felt like a burden due to our stupidity. We hung on to th
natural sankhara,carried them everywhere, and thus; weighed ourselves down terribly. Now we throw th
another metaphor that describes the final step of Anapanasati. (166)

We ought to say that the practice of this last step is training in order to throw away the burdens of life.
away until no burdens remain. Before, we lived under their weight. Their heaviness oppressed us. We c
beneath the world, or drowning in the world. Once we can toss away the burdens that held us down, th
beneath the world, we ascend. Then we are above the world. We are Lords of the world. This is the true
freedom and well being.

You ought to remember the meanings of these two conditions carefully. Living beneath the world is lo
above the world is lokuttara. All problems related to these two meanings will be solved during the pra
sixteen. Let us make it perfectly clear that whenever we are foolish, we pick up weights and pile them up
life. Once we know what they are doing to us, we throw them off. Now, we no longer have any burdens.
the world and living above the world are totally different. Whoever wants to be free, to be at ease, to b
world, ought to try their best to practice in this matter as mush as possible starting right now.
THE SUPREME EMANCIPATION

If you like the word "emancipation," be well aware that this is the way to emancipation. Anapanasati
practiced through this final step brings emancipation. Or we can use a word that is more in vogue th
"liberation." When we are liberated from all bonds, we either let go of all burdens or release ourselves aw
burdens. Whether we say "letting go of ourselves" or "letting go of the burdens," the meaning is equally
is letting go and then the result is emancipation. Or you might call it salvation, deliverance, release,
Whichever word you prefer, they all signify that we have gotten the best thing that human beings shoul
have not wasted our lives and the opportunity of finding Dhamma, the best thing that human beings oug
have. That is the end of the story.

May we end today's lecture here. (168)

LECTURE SEVEN: THE HIGHEST BENEFITS

Today we will summarize all of the inquiries into Anapanasati covered by these lectures. We will sum
sixteen steps in terms of their essential characters, their value or benefits, and the means of realizing th
Please commit yourselves to listening carefully. Then you will be able to make use of those benefits in
sense. (169)

Do not forget that we are talking about nature, about four aspects of nature and the law of nature m
them: kaya, vedana, citta, and Dhamma. Nature pure and simple. So, please understand the word "dham
P.5-6.) It is both the law of nature and follows the law of nature; nature and its law can never be separat
creatures, our duty is to understand and use nature for our highest benefit. Although we cannot control it
to our advantage when we act correctly according to its law. We know these four natures for just this be
benefit of our very own lives however long they may last. (170)
KAYA: COOLING EMOTIONS

The first subject in the practice of mindfulness with breathing is the kaya, the body or bodies. We all u
importance in life without needing explanations. The body is the foundation for the mind. We require a
ready to maintain and support itself and the mind in ways beneficial for life. Further, we need to under
control kaya according to our needs through regulating the breath. There are many advantages in know
regulate the breath. By doing so we can change our moods and emotions. For example, when we are ang
go of that anger quickly by breathing long. By breathing long the anger will disappear. When we are w
unable to think straight, we breathe longer and longer to force that worry away. Or if we want to change
of thought to another, we can do so by breathing long in order to wipe out the unwanted thoughts or em
replace them with something more orderly and norma1. Then we will be able to think what needs to be
there is more to kaya than just the flesh body, it carries over to the citta, also.

The breath alone is well worth knowing, even if only in terms of health. We will have good health if we
breathe properly. Thus, the body and the various things associated with the body - such as, the breath, the
health - are considered to be one most important subject. I hope that all of you are able to get the fullest a
this stage of Anapanasati. (171)
VEDANA: STOPPING THE SPINNING

The feelings are the second item. If you are not aware of these things, you will think they are unimporta
they are of the highest importance to human beings in that they spin people around at will. Further, they
world around. 'Whatever feelings we desire - and everyone craves them - we are incited to all kinds o
accordingly. Everyone is chasing after pleasant feelings and running away from unpleasant feelings.
the vedana can keep the whole world spinning. The feelings in people are the cause of all the new, stran
and creations which humanity has produced. Art, culture, and technology were discovered and produced

feelings, which have such great power to force us to follow them. Vedana causes desire. Want is born out
follows feeling. Then, we act according to our desires. Thereby, all the many things happen, Even our sea
is a response to vedana, whether from sensuality and sex, or merely from the ordinary feeling of bein

Please get to know the things that dominate humanity. Vedana have tremendous power and influence o
cannot control feelings, we must rise and fall at their whim, which is dukkha. And we will act out of ved
trapped in ignorance (avijja) and are incorrect. The same is true for animals. They too are directed and
feelings. All activities are merely searching, hunting, and chasing after the desired vedana. People, as w
hunt for the feelings they want.

Even in coming here to Suan Mokkh, all of you are hoping to find something that will produce the vedan
you. Is it not true that you came here in order to get some pleasant feelings, such as, from the peace an
monastery or the joy of meditation; or, that you are trying to get away from some of the agitation, conflic
suffering in the world? These vedana cause all kinds of activity and search; they compel every kind o
endeavor. In effect, they are the masters, the dictators, of our lives in the most profound way. When we
them, they do not do us any harm. When we are unable to control them, we become slaves. What a pitif
be a slave to vedana! (172)

There are two kinds of vedana: foolish feeling conditioned by ignorance (avijja) and clever feeling c
by vijja(correct knowledge). If we are foolish at the moment of phassa (sensory contact), we have foolish
are clever and knowledgeable at phassa, we have wise feeling. Foolish feeling leads to ignorant desire
call tanha. (craving). Wise feeling leads to correct desire, to wanting what we ought to want, to wise wa
be careful to make sure that vedana is always wise feeling. Foolish feeling causes tanha, or craving, whic
us along behind foolish tanha, as well as after intelligent wants. Craving can turn wise wants and need
desires. Foolish tanha leads us around the world, around and around who knows how many times, and s
with it. Sometimes we even want to go to the moon! As long as craving remains, there will be no end to
comings and goings, endless inventions and concoctions, endless desires for the luxurious life. Conse
benefits of controlling the vedana are enormous. Do not allow them to stir up foolish desires and wan
interested in the vedana with this perspective. (173)
CITTA: WORKING CORRECTLY

Now we come to the citta. You probably knew by yourselves and have been aware for some time of its i
not, then our studies here have, shown you how significant the citta (mind-heart) is. On the other hand,
same as the kaya and vedana. If the citta is standing or existing in the wrong way, problems will arise,
occur.

At a minimum, there are three things we must understand about the mind. Depending on the function
performing, we can call it by three different names. When it thinks we call it "citta." For being awar
experiencing, and knowing we say "mano." The basic function of being conscious at the sense doors in
hear, smell, taste, touch, and cognize is called "vinnana." We focus on the function the mind performs an
accordingly: for thinking we name it citta, for knowing we name it mano, and for the basic sensory cons
name it vinnana.

When the citta performs correctly there are good results but it must be under control for it to work cor

cannot control it, it will not be correct. When it is not correct, the whole thing goes to the dogs; nothing
the world. We can say that the world exists because we have citta. If we did not have citta, it would be a
no world. If we can keep the mind under control and dwelling in correctness, we will receive the fruit
quiet, and peace. Understanding the citta enough to keep it under control is the most excellent knowledg
beings to discover and have. You ought to be especially interested in this.
DHAMMA: TWO BASIC FACTS

Lastly, we come to Dhamma or Truth. In all things, both those that are us and those that are involved wi
Truth that we must know. If we do not know such Truth, or understand it incorrectly, our involvement wi
life, will be incorrect. This will cause problems and will lead to dukkha. The whole of such knowled
summarized within two subjects: compounded things (sankhara, concoctions) which have causes and co
their opposite, the non-compounded thing. You might study these subjects through the metaphysic
"phenomenal" and "noumenal." Noumenal is the opposite of phenomenal in principle, they are a pair. If
phenomenal, it is a compounded thing and must exhibit the truth of impermanence (aniccam). If a thing
is a non-compounded thing and it is not aniccam. Rather, it is niccam (permanent). Therefore, we study t
all things until we know the Truth of impermanence well. Then we do not attach to anything. The mind
attached to anything proceeds to realize that thing which is permanent (niccam), beyond impermanence
noumenon - nibbana. That we understand these two realities - the conditioned and the unconditioned - is
importance. It is the most important principle of all. The practice of the Dhamma tetrad of Anapanas
knowing these two facts. (175)

That is the essence of our study into these four areas, and the knowledges and benefits such study bring
essence of Anapanasati.
THE FOUR COMRADE DHAMMAS

There are further benefits, however, from practicing Anapanasati. We also will get what I like to call
Comrade Dhammas." I came up with this name myself in order to discuss them more easily. The fou
dhammas are sati, panna, sampajanna, and samadhi. You will recall from the first lecture that while we
world the four comrade dhammas will enable us to subdue all threats. With them we can get rid of dukk
inside or outside the monastery, we must use these four comrades to live. First, we have sati (reflectiv
mindfulness). When a sense object makes contact, sati is there and brings panna (wisdom) to the experi
arrives, panna transforms into sampajanna (wisdom-in-action), the specific application of wisdom req
situation. Then, samadhis power and strength are added to sampajanna. With them we are able to conqu
of object that comes in through the eyes, ears, nose, tongue, body, and mind. The four comrade dha
unsurpassed guardians. They watch over and protect us just like God. If we practice Anapanasati we wi
four comrade dhammas. (176)
PRACTICING FUNDAMENTAL TRUTHS

The next benefit is that we are able to practice in line with the principle of paticca-samuppada (depende
conditioned arising). The theory of paticca-samuppada is complex and lengthy. For those of you who ar
with it, conditioned arising explains the causal origination of dukkha. A series of causes, each dependent
cause, leads to suffering. The Lord Buddha taught many variations on this theme, but because of its grea

profundity it is difficult to understand. Do study it. But once we come to its practical application, depend
is exquisitely simple. In practice, it all boils down to having sati in the moment of phassa (sense contac
all. Phassa is the meeting of an internal sense organ, a corresponding external sense object, and the appr
sense consciousness (vinnana). Merely having sati in the moment of phassa solves all the possible
of paticca-samuppada completely. That is, before conditioned arising can develop have sati right there
not let it be ignorant phassa. Then that contact will not lead to ignorant feeling and ignorant feeling wi
foolish craving (tanha). It all stops there. This is another advantage of training in Anapanasat
makes sati sufficiently abundant and fast, qualified enough, to perform its duty in the moment of phassa
stream of paticca-samuppada just then and there. This is an enormous benefit of practicing Anapana

Another benefit is that we are able to practice according to the principle of the four ariya-sacca with
completeness. You all have heard and know about the four noble truths. The essence of this law is that d
out of ignorant desire (tanha). If there is tanha, there must be dukkha. When we are able to use sati to s
break it off, there is no dukkha. Through preventing ignorant sense experience (phassa), there is no
feeling (vedana) and tanha is not stirred up. This is the best, most beneficial way to practice the four n
Stop tanhathrough the speed and power of the sati developed by practicing Anapanasati in all four tet
THE HEART OF THE TRIPLE GEM

A further benefit is that Anapanasati easily, completely, and perfectly brings us the Triple Gem (ti-ratan
Refuges of Buddhism. This is because the essence or nucleus of the Buddha, the Dhamma, and the S
cleanliness-clarity-calm (purityradiance-tranquility). The state of citta that is clean-clear-calm is the essen
Dhamma-Sangha. Please be careful about these three words. The Lord Buddha is not some physical bod
state in the mind that is clean-clear-calm is the true Lord Buddha. In seeing the Dhamma, the Buddha is s
of the Dhamma is this c1eanliness-clarity-calm itself. Then, the Sangha are those who through successfu
c1ean-clear-calm minds. All three words are most important. The first person to realize perfect cleanlines
is called "the Buddha," that Truth rea1ized is called "the Dhamma," and the people who can follow a
accordingly are called "the Sangha." When we practice Anapanasati we make our citta clean-clear-calm
plained in detail throughout these lectures. These qualities are the fruit of viraga, nirodha, and patiniss
fourteen through sixteen). Through them there is cleanliness-clarity-calm, thereby there is easily the gen
Dhamma-Sangha in our mindhearts. This is another of Anapanasati's unsurpassed benefits. (1
BUDDHISM IN ITS ENTIRETY

Now, the next benefit is that in practicing Anapanasati we practice the most fundamental principle of
namely, silasamadhi-panna. These three factors are wholly present in the practitioner of Anapanasati. Th
determination to practice is sila (virtue). When the mind is set on correct action, that is sila altogether. In
necessary to practice every step of Anapanasati there is automatically a natural sila without us having to
particular. Then, there will be samadhi (concentration) as well. Because of this intention, we pra
until samadhiarises. Then panna (wisdom) develops, especially in the fourth tetrad which is the most pe
In practicing Anapanasati correctly the most fundamental principle of Buddhism is fulfilled, it leads to
panna in full measure. This is an enormous benefit practicing Buddhism in its entirety. (180

When we speak concisely, we talk about sila-samadhi-panna. If we want to go into more complete detail
the seven bojjhanga (factors of awakening). There is a statement of the Buddha which asserts that fully

sixteen steps of Anapanasati perfects the four satipatthana (foundations of mindfulness). Through the pe
four satipatthana (body, feeling, mind, and Dhamma i.e., the objects of the four tetrads), the seven bo
perfected. Then full awakening is assured. The seven bojjhanga are the very factors which lead to the en
the arahant (a human being who is liberated from all dukkha). It would take hours to go into all the det
only have time to give the names of these factors for you to hear: sati, dhammavicaya (investiga
Dhamma), viriya (effort, energy), piti (contentment, satisfaction), passaddhi (tranquility), samadhi (conc
lectedness), and upekkha (equanimity, even-mindedness). These seven factors are complete when Ana
complete. When these seven factors are complete, perfect awakening is assured. Although we do not hav
now to explain further, please understand that the seven bojjhanga are a sure thing when Anapanasati
completely. The recorded words of the Buddha state this clearly. You can verify its truth by yourse
NIBBANA HERE AND NOW

Now, we come to the most positive benefit obtained through the practice of mindfulness with breathing
will have nibbana in this life, without needing to die. We mean nibbana here and now, the type where w
to die, the kind that has nothing to do with death. "Nibbana" means "coolness." The word "nibbuto"
"coolness." If it is only temporary coolness, not continual, and not yet perfect, we call it "nibbuto." Nev
flavor is the same as perfect nibbana. Nibbuto is like the sample a salesman shows of the product we actu
must be alike. Here we have a sample of nibbana to taste for a little while. We call it temporary nibbana
nibbana.

Coolness also can be the nibbana that happens due to "that factor." In Pali it is called "that factor," w
something like "coincidental." For example, when there is sati on the breath, the citta is cool. Anapana
factor," the agent, the cause, that affects the coolness here. This is tadanga-nibbana, coincidental nib
coolness occurs because when there is no defilement the citta is cool. When there is no fire, there is
Here, Anapanasati gets rid of the fires, the defilements. Although it is only temporary, the fire goes awa
coolness for a while. There is nibbana for a while, due to "that factor," that tool, namely Anapanasat
momentary, not yet perfect and perpetual, the flavor of nibbana is savored as a sample or taste. Anapana
sample nibbana little by little, moment by moment, during this very life. And nothing has to die. Then
duration is lengthened, its extent is broadened, and the frequency is increased until there is perfect nibba
benefit which I consider most satisfying or most positive. If you can do it. (182)

Make sure that you understand this word nibbana correctly. It means "cool" and has nothing to do with
the kind of nibbana associated with death, such as the death of an arahant, we use another
word, "parinibbana." Just "nibbana" without the prefix "pari," simply means "cool," the absence of hea
everything is going right for you: you have good health, economic security, a good family, good friend
surroundings. Then, this life of yours is cool according to the meaning of nibbana. It may not
perfect nibbana, because it must include a cool mind to be perfect, but it is cool just the sam

The word "nibbana" means "cool" It even can be used regarding material things. A burning charcoal th
cools down until no longer hot is said to "nibbana." When soup is too hot to eat, wait for it to cool off, th
that the soup is nibbana , enough to eat. It might be applied even to fierce and dangerous animals captu
forest, then tamed and trained until fully domesticated. They can be said to nibbana as well. In the Pali t
word is used regarding material things, animals, and people. If something is cool rather than hot it is ni
sense or another. And it need not die. We will receive the most satisfying sort of nibbana cool in body,

cool in all respects through practicing Anapanasati. (183)

In short, we have a cool life here and now, namely, nibbana in the sense we have explained just now. I
called "nibbuto," meaning "one who is cooled" or "one who has nibbana." That state is called "nibbana.
person is called "nibbuto."
THE LAST BREATH

There are many other benefits to the practice of Anapanasati that we could mention, but it would take h
more than you listeners and we speakers can handle. Allow us, however, to mention one last item: we wil
breath of our life. That is, we will know the breath in which we will die. This does not mean that we wi
moment of death. It just means that through becoming well-versed in our practice of Anapanasati we be
regarding the breath. We will know instantly whether we are going to die during this present breath or no
predict the final breath of our life. This is the special benefit which is knowing that last minute in which
(184)

The Lord Buddha himself declared that he realized Perfect Self-Awakening (anuttara sammasambod
practicing Anapanasati. Consequently, we are pleased to recommend it to you, and to people everywhe
human beings will know of it and be able to practice it. The Lord Buddha became a Buddha w
practicing Anapanasati. Thus, he offered it to us as the best system of all to practice. He advised us al
practice for our own welfare, for the welfare of others, for the welfare of everyone. There is no better w
Dhamma than mindfulness with breathing. May you all give careful attention to it.

Our discussion of Anapanasati-bhavana is sufficiently complete now. May we end the final lecture h

APPENDICES
APPENDIX A: THE FIVE NECESSITIES OF LIFE
(Selections from a talk given 2 September 1987)

Those who despise and fear Satan will search for him in his true form, which is selfishness. This egoist
each person within the heap of dukkha, keeps everyone spinning around in the mess of dukkha. Selfish
causes society, in fad, the entire world, to spin around in suffering. In such a situation, what then will r
imperative therefore, that we remove this thing through our correct deeds and behavior.

All dhammas are Sunyata. Nibbana is the supreme voidness. The heart of Buddhism is only this ending
There is nothing else to do. Although the explanations may proliferate and complicate, they all boil down
of selfishness." We study Dhamma in order to understand this point. We practice meditation in order to c
and heart of all selfishness. Anapanasati, especially, is a system of practice dedicated to the elimination
We ought to be particularly interested in it and practice it successfully. This is the purpose of coming her

Suan Mokkh in order to study and practice the removal of selfishness. (A. 1)
Anapanasati leads to the understanding of everything connected to this matter:
knowing selfishness,
knowing the source of selfishness,
knowing the end of selfishness,
knowing the way to end selfishness.

This is the goal of Anapanasati, to know what this body is like and to know what this mind is like. Kn
feelings (vedana), which trick us into being selfish, are like. And know the truth of all things that they
entities, that we should not view them as selves. Then, let go of selfhood which is like canceling the
instinctual selfishness. As a result, there is no defilement, our problems are ended and we can quench
problems are finished such that we are certain of their ending. This is what the Anapanasati system of pr
You can see for yourself the need to know it and practice it in order to discover the "New Life" that is o
all of selfishness' power. Please be especially interested m this practice. (A.2)
MODE OF LIVING

In order for you to practice Anapanasati with good results, some adjustments must be made in your mo
Your lifestyle and Anapanasati practice are interrelated. Thus, we should discuss the kind of lifestyle t
Dhamma study and citta- bhavana practice. Allow us some time to discuss this necessary topic.

This topic is the paccaya. This Pali (and Thai) word has the same meaning as the English "condition," al
a bit more to "paccaya," as well. The term we use, however, is secondary to the meaning, and that you m
yourself. The paccaya are things absolutely necessary for life, thus, they are sometimes called the "ne
requisites of life. They are like factors of life that aid the existence of life. These necessities, the foundati
must be correct if we are to study Dhamma and practice meditation successfully. Thus, we request yo
regarding this important matter.
(A.4)

Most people know of only the material or bodily conditions and believe that there are only four: food, cl
and medicine. To know only the four necessities, I must say, is still quite foolish. We ought to know the
the paccaya for the mind-heart. Those four conditions are for the body alone. The condition for the mind
that which amuses and coaxes the mind into contentment. We might call it "entertainment," but I am not
the right word. You will know what I mean, however, once you consider how necessary it is to have so
properly entertains the mind and makes it contented in the correct way. Without it there would be death death.

When the bodily necessities are lacking; the body dies. When the mental necessity is missing, the mind i
get to know both the physical and mental paccaya, there are four of the former and one of the later. Altog
five of them. Here I am most concerned with the fifth necessity, the paccaya which is most important, the
be sufficient for the mind's nourishment and sustenance. We will consider them in detail, now that you u

there are four physical conditions and one mental condition. (A.5)
THE MATERIAL NECESSITIES

Let us start from the beginning, with the first material necessity - food. We must eat food that is food. D
that is bait. The crucial distinction between food and bait must be understood. We eat food for the prope
of life. We eat bait for the sake of deliciousness. Bait makes us stupid, so that we eat foolishly, just like t
hook that snags foolish fish. We must eat the kinds of food which are genuinely beneficial for the body,
eat them in moderation. "Eating bait" means eating for the sake of deliciousness and fun. It is usually exp
stop swallowing bait and eat only food that is proper and wholesome. Do not eat it as bait, especially w
staying here. (A.6)

If you are eating bait, you will be constantly hungry all day and all night. You always will be sneaking
more bait. Eating bait impairs our mental abilities. The mind surrenders to the bait and is not fit for th
practice of Dhamma. Please eat food instead of bait. When you eat food, it will be at appropriate tim
moderation. There will be little waste and no danger. (A.7)

Our second condition is clothing. Please wear clothing that fulfills the real meaning and purpose of clo
health, protection against annoyances and discomfort, convenience and simplicity, expression of

Please wear clothing that is convenient, simple, and a sign of culture. Please do not wear clothing that
culture of oneself or of others. That would lead to inappropriateness within oneself and would be an ene
tranquility. Please give some consideration to clothing, the second paccaya also. (A.8)

The third condition is shelter. It should be adequate and modest, and should not be excessive. Nowada
people want housing that exceeds their needs, costs very much, causes difficulties and leads to worries.
becomes a source of ever greater selfishness. For Dhamma practice the most appropriate housing is th
nature, close enough to be called "camaraderie with nature." We have to say that Europeans seldom seem
the open, on the ground, or dose to nature. They tend to live in beautiful, fancy, expensive places. They n
hotels and do not seem to care for the simple monastery meeting hall.* (A.9)

* [The traditional place for Thai travelers to rest and sleep but nowadays no longer used by mer
government employees.]
INTIMATE WITH NATURE

So please try to adjust to something new, to housing which is close to nature. Living close to nature mak
understand, to know, and to practice in harmony with nature. Please learn to enjoy and be contented w
simple living together with nature. This will benefit and support your study and practice. (A.1

We Buddhists take the Lord Buddha as our example in these matters. The Buddha was born outdoors, w
outdoors, taught sitting outside on the ground, lived outdoors, rested out in the open, and died (parinibba
This shows how his life was intimate with nature. We take his example as our standard, and thus are co
simple, natural mode of living. We believe that the founders of all the great religions practiced plain li

although we cannot say if they all did so as thoroughly as the Buddha, who was born, was enlightened,
and died in the open air. (A.11)

So we will have a lifestyle that is intimate with nature that is convenient for nature to tell us things. If we
listeners, we will hear nature's voice much more than if we were far away. The essence of our mode
intimacy with nature. (A.12)

In Thai, the words "moderate" and "sufficient" can be vague, please understand them as we have explain
we should be careful about the words "good" and "well," such as, in "good living" and "eating well." We
good living and good eating which have no limits. We prefer to live and eat well enough, that is, correc
material paccaya are based on the principles of sufficiency and appropriateness. Do not get carried awa
good - good such that it becomes excessive and luxurious. That would be neither proper nor decent Pleas
this understanding of the four material necessities. (A.13)
THE MENTAL NECESSITY

Now, we come to the fifth necessity, the one no one talks about. But this fifth paccaya is more important
four, so please remember it. We are talking about the thing that cajoles and entertains us, making us cont
un-anxious and un-agitated, making us no longer hungry to the point of death. Amusing the heart, maki
and pleased, is crucial. This is the mental condition or necessity. We might give it different names,
entertainment or amusement. I am not really sure what English word to use, but it does not matter. The im
is that it, whatever we call it, must be right for the mind. It must be mind food, nourishment for the min
other four are food for the body. Now, we are concerned with the mental aspect. (A.14)

Most of the time, as far as we can tell, the fifth necessity of worldly people becomes a matter of sex. Ple
to tell the difference. Sex is one kind of thing that can entertain the mind, but now we are ready for Dham
- Dhamma to be our amusement. This means that we use appropriateness to amuse and satisfy us. When
of correctness and satisfied with it, when we feel proper and are content, the heart is entertained and
amused. This sense of correctness and contentedness need have nothing to do with sex.

The building behind us is called "The Theater of Spiritual Entertainments." * It was built to provide ente
the heart. It is full of pictures that teach Dhamma, as well as amuse and please. This is one form the fif
takes. Please get to know this type of fifth paccaya first of all, which is not sexual but Dhammic. Do not
majority who ignore the fact that sex is caught up in endless complexities and difficulties, who still cling
fifth necessity. (A.15)

*[To the right of and past the hin kong, this theater is one of the many vehicles for sharing Dhamma at S

In summary, we request that you adjust your mode of living to fit the study and practice of citta-bhavan
be easy and convenient for all of you to study and practice successfully. Then you will discover the "New
above and beyond the influence of positivism and negativism**.

[**The fundamental dualism which distracts us from the Middle Way and gets us caught in dukk

The details must wait until later, for this matter is very subtle, but we can say that New Life is above all
beyond all aspects of dukkha. It is free, liberated, and emancipated - because we practice Dhamma with t
aid of all five necessities. Please remember to make all five of them correct and proper.
(A. 16)

APPENDIX B: WHATS ANAPANASATI?

(Selections from a talk given 5 April 1987)

Before anything else please understand that there are many different systems and methods of vipassana (
the sake of insight into impermanence, unsatisfactoriness, and not-self) going under different names. Ou
however, we prefer the system known as "Anapanasati." This is the system of mental cultivation (medita
Lord Buddha himself recommended. Nowadays, there are this teacher's and that master's vipassana all o
There are Burmese systems, Sri Lankan systems, Thai systems, all sorts of different systems. We don't
about any of them. We are interested only in Anapanasati. We can say that Anapanasati is the Buddha's s
Suan Mokkh's system. Rather, Suan Mokkh has taken it up to practice, then teaches it and passes i

May we recommend to you Anapanasati as one system of vipassana, the one used at Suan Mokkh

Even the method of practice known as Anapanasati has forms which are short, easy, and incomplete. Th
ofthem. We have chosen the form which is complete. Consequently, it may seem a bit long and detailed,
anything complete, such as, this 16 Step Form of Anapanasati. Some people shake their heads that it is
much, or too detailed for what they need. That is correct - it might be more than necessary for some pe
those who want to study and train perfectly, it is just right. That is, if we want the technique to be comp
have all of these sixteen steps. This is required by nature. If we are interested in completeness, we must
train and practice Anapanasati in its full form. The complete system requires sixteen steps. (B
SATIPATTHANA IS ANAPANASATI

Another common problem is that some people cling to and are stuck on the word satipatthana (fou
ofmindfulness) far too much. Some go so far as to think that Anapanasati has nothing to do with the fou
ofmindfulness. Some even reject Anapanasati out of hand. In some places they really hang ont
word "satipatthana."They cling to the satipatthana of the Digha-nikaya (Long Discourses) which is not
than a long list ofnames, a lengthy catalogue of sets of dhammas. Although there are whole bunches of
way of practice is given or explained there. This is what is generally taken to be satipatthana. Then it is
rearranged into these and those practices, which become new systems that are called satipatthana pr
meditation.*
*[Whether these practices are correct and useful, or not, is not an issue here. (ET)]

Then, the followers of such techniques deny, or even despise, the Anapanasati approach, asserting
not satipatthana. In truth, Anapanasati is the heart of satipatthana, the heart of all four foundations of mi
16 Steps is a straight-forward and clear practice, not just a list of names or dhammas like in the Mahasati
(Digha-nikaya#22**). Therefore, let us not fall into the misunderstanding that Anapanasati
not satipatthana,otherwise we might lose interest in it thinking that it is wrong. Unfortunately, this misun
common. Let us reiterate that Anapanasati is the heart of all four satipatthana in a form that can b
practiced.
(B.3)

**[The Satipatthana Sutta (Majjhima-nikaya #10) follows the same pattern as the Maha but is less de
extensive. (ET)]

We have taken time to consider the words "satipatthana" and "Anapanasati" for the sake of endi
misunderstandings that might lead to a narrow-minded lack of consideration for what others are practici
understand correctly that whether we call it satipatthana or Anapanasati there are only four ma
of importance: kaya, vedana, citta, and Dhamma. However, in the Mahasatipatthana Sutta there's no e
of how to practice these four things. It gives only the names of dhammas and expands upon them. For
matter of kaya (body) is spread out over corpse meditations, sati-sampajanna in daily activities, the p
others more than can be remembered. It merely catalogues groups of dhammas under the four areas

The Anapanasati Sutta, on the other hand, shows how to practice the four foundations in a systematic pr
ends with emancipation from all dukkha. The sixteen steps work through the four foundations, each on
upon the previous, and supporting the next. Practice all sixteen steps fully and the heart of the satipatt
perfectly. In short, the Satipatthana Suttas are only lists of names. The Anapanasati Sutta clearly shows h
the four foundations without anything extra or surplus. It does not mention unrelated matters. (
CONDENSED VERSION

If some people feel that sixteen steps are to much, that is alright. It is possible to condense the sixteen
steps. One - train the citta (mind) to be adequately and properly concentrated. Two - with that samadhi
contemplate aniccam, dukkham and anatta right away. Just these two steps, if they are performed with ev
and exhalation, can be considered Anapanasati, also. If you do not like the complete 16 Steps Practice, o
too theoretical, or too much to study, or too detailed, then take just these two steps. Concentrate the
contemplating the breath. When you feel that there is sufficient samadhi, go examine everything which
experience so that you realize how they are impermanent, how they are unsatisfactory, and how they are
soul. Just this much is enough to get the desired results, namely - letting go! release! no attaching! Fina
ending of kilesa (defilement) and the ceasing of attachment when aniccam-dukkham-anatta is seen fully.
take this short approach if you wish.

We want, however, for you to understand the complete system. Thus, we must speak about the 16 Step P
you understand the full sixteen steps well, you can abridge them for yourself. Decrease them until you
enough to practice with confidence. You might end up with two steps, or five steps, or whatever suits yo
purpose in the way we explain Anapanasati here. We will explain the system of practice in full. Then you
for yourself depending on what pleases you. (B.5)

So this is why we will study and explain the Complete 16 Step Way in full, because it will reveal the sec

through its scientific approach. This is a science which leads to a natural under standing of the things
vedana, citta, and Dhamma, in the best and most complete way possible, through the perspective and
ofnatural science. This is a scientific approach which can regulate these four things. First, study the Com
then you may trim them down by yourself. Choose for yourself what you need. Practice only two or thre
want. Keep just two or three or five steps as you like. But now, please allow us to explain the Comple
fully. (B.6)
KAYANUPASSANA

The 16 Steps are divided into four tetrads which correspond to our four fundamental objects of study. N
discuss the kaya tetrad or kayanupassana (contemplation of body). In it, the first thing you must study a
is the breath. Understand the different kinds of breath, their various qualities and characteristics, and the
have. Know the breath in all aspects and from all angles in order for it to be correct. To put it briefly, yo
correct prana. Prana is a Sanskrit word, the Pali equivalent is pana. Ordinarily, this word means "life"
force" or "that which preserves and nurtures life." We must understand it correctly. We must have pra
healthy and correct. Then our lives will be correct. Thus, it is necessary to study the subject of the bre

In India every style of yoga - and there are dozens of these and those yogas - has trainings involving th
matter what kind of yoga it is. These trainings are called pranayama, which means "control of the pran
control." To be able to control the breath means to be able to control life. When the prana enters it is cal
when it leaves it is called "apana." Combined, the two words become anapana, that is, the prana e
the pranaexits. To be able to control the prana is to control the thing which enters to preserve life. Then
that is fresh and cheerful, which is ready and fit for training and practice. Such prana training can be fo
Buddhism. You will see that pranayama has been taken as the first subject of Anapanasati. This does not
principles at al1. In fact, Anapanasati can hold its own with any system of yoga. Furthermore, it impro
them. With this system of kayanupassana (contemplation on the body) we take up the pranayama of a
yogas, improve upon them, and develop the best, most appropriate, and most practical form of pranay
system of training known as "kayanupassana" is our first item of study. (B.8)

*[The Anapanasati form of pranayama is not an overt or forced "control" of the breath. It is a subtle
guiding or regulating, a feather rather than a hammer. (ET)]

If we adjust the prana-body well, so that it is good, healthy, and calm, it makes the flesh-body good, hea
Such prana is able to cause the greatest peace and calm in this life. This is why we must understand both
- the flesh-body and the breath-body. Then we make them "good" until there is good peace and calm. Th
here means "fit and proper to be used in performing necessary duties and work."

The last item of this tetrad is calming the body-conditioner, that is, making the preserver of the body peac
By doing so, tranquility will arise in the body. The citta will be able to feel this tranquility and it calms a
a citta ready to perform its further duties. The subject of the kaya is merely this. You may not want to kn
that is up to you. But this is how the facts are. To understand them will not cost you a thing. The better y
the more benefits this training will bring. You will be able to make this the best life possible. So it is that
with learning about the kaya as the first tetrad. (B.9)

Please study this profound natural truth: the prana-body is the conditioner of the flesh-body. You ought

there are two kaya or two levels of kaya. We all know about the first level, the flesh-body, while we b
the prana-body at all. Therefore, it is very important to understand the prana-body for doing so can lea
conditioner that is good to the flesh-body. In India, pranayama studies are held to be the highest and m
subject of study. Although the explanations in different schools are not exactly identical and each schoo
own meaning for the prana-body, in the end, they all boil down to regulating the prana-body so that it c
kind of flesh-body that we require. You ought to study and train the breath well in order to use it to your
conditioning the flesh-body. We cannot regulate the flesh-body directly, so we regulate it indirectly.
the prana-body and practice how to regulate it. Being able to regulate the prana-body is equivalent to r
flesh-body as we need, namely, making it calm and peaceful.
(B.10)

We develop this knowledge until we are able to regulate the prana. Then we can arrange to have a good
that is ready for the concentrating of the citta. In this way, both the body and the mind are prepared
respective duties. This is what the first tetrad is about. It has these characteristics, this objective, and
practice. Please examine it carefully. Is it necessary or not? Is it worth your time and effort to study and p
see that it is the best that we can do, that it is worth our effort, then wholeheartedly commit yourself to t
train in it until successful. This is how to have the best kind of pranayama - Buddhist pranayama - throu
of vipassana-bhavana (the cultivation of insight or direct realization). (B.11)
VEDANANUPASSANA

Now we come to the second tetrad, the contemplation of feeling (vedananupassana). We must know th
their status of being "evil mara" (wicked tempters, demons). It is difficult to find the right words to de
They are wicked, harmful mara, that is lowly, base villains that are the causes of all the crises in our li
slaves to these feelings. Everyone works solely to get money for the sake of sukha-vedana (pleasant, ha
These vedana are masters over us. They are evil demons which confuse us, cause us difficulties, and co
lives. We need to understand the vedana, so we take them up as the second subject of study in Anapana

You have all left Europe, America or wherever your home is, to come to Suan Mokkh in search of the
for sukha-vedana. Is this true or not? Even when still in Europe or America you worked for the s
nurturing sukha-vedana. Now, you come here to Suan Mokkh to find the conditions for or means to
vedana (nice, happy feelings). We are slaves to vedana - sukha-vedana in particular - all the time. Now
understand the vedanawell in order to keep them under control. (B.13)

In some Pali texts the vedana are described, as "conditioners of the mind (citta-sankhara)." Mind, here, c
thoughts, desires, and needs. We cannot endure the influence of the vedana we must think and we must
power of vedana's desires or vedana's meaning. We are not free within ourselves. We fall under th
of vedana.Feelings force us to act. They force the mind, they condition the mind to think and act accordin
of vedana. (B. 14)

If we can master the highest and most sublime vedana, we can master the lower, cruder, more petty veda
we can control the most difficult feelings we can control the easy, simple, childish feelings, too. For thi
ought to try - we especially urge you to strive - to achieve the highest level of vedana, namely, the feeling
from samadhi. Then take these most pleasant vedana as a lesson in order to conquer them. If we ca
these vedana, we can be victorious over all vedana. Should you bother to give it a try? Should you e

difficulties that might arise? Should you spend your precious time on this practice? Please consider wis

It may seem amusing to you that we strive to get the highest vedana; but rather than enjoy them, taste the
indulge in them; we instead kill them, destroy them, control them. Some of you may find this funny. Som
think it a joke to search for the highest vedana only to destroy and control them. Please understand this p
In return for killing the vedana we get something even better than this kind of vedana. We will receive
of vedana, a higher order of vedana that should not even be called vedana, something more like ni
emancipation. So do not consider it a silly matter or joke that we achieve the best vedana in order to kill
CITTANUPASSANA

The third tetrad is cittanupassana (contemplation of mind). The purpose of this tetrad is to know every ki
what each kind is like. Then we train and control the citta so that it only goes along the way in which it o
purify it, concentrate it, and activate it. We make it the kind of citta which is fit and ready to do the hig
must be prepared for its remaining duties, especially, the final conquest of dukkha. In this tetrad we study
we can keep it under control. Then we use that mind to do the duty which next needs to be done, until w
highest level of duty. (B.17)
DHAMMANUPASSANA

The fourth tetrad is dhammanupassana (contemplation of Dhamma). It involves knowing the truth about
to which we are enslaved. The meaning of this is very important. Now, when we attach to this thing and
are slaves to these things. So we will get to know the truth of these things in order to end our slavishness
This is the significance of dhammanupassana. Know the truth of the things to which we are clinging. K
until letting go of attachment, until there is no attachment remaining.

So this is how we get to know Anapanasati-vipassana for the purpose of eliminating all problems, for th
being a slave to anything in the worlds ever again, in order to live a life of supremely cool peacefulness.
there is coolness; this is the fruit. The vehicle that brings coolness into life, that leads to a cool life is v
practiced according to the principles of Anapanasati. (B. 18)

APPENDIX C: SAMADHI-BHAVANA IN BUDDHISM

(Selections from a talk given 5 May 1987)

There are many different forms, styles, and systems of samadhi-bhavana (mental cultivation through c
meditation). At this time I would like to discuss the samadhibhavana specifically introduced and recomm
Lord Buddha himself. It appears in the Pali Tipitaka both in brief references and detailed explanations. W
Buddha's samadhi-bhavana." It is not the Burmese style or Chinese style or Sri Lankan style that we ar
these days. It is not the system of Ajahn This, Master That, Guru This, or Teacher That like we are so c
nowadays. Nor is it the style of Suan Mokkh or any other Wat. It is nothing at all like any of those thing
is the correct way as recommended by the Buddha. He declared this form of samadhi-bhavana to be the

which he himself realized the Dhamma of Perfect Awakening. We will speak about this style of samadh
particular. (C. 1)

This is the system of samadhi-bhavana that is known as anapanasati-bhavana or, more simply, Ana
Altogether it contains sixteen steps or objects which are to be practiced. It seems, however, that some peo
this and complain that it is too much for them. Regarding this point, I insist that the Buddha never taught
than necessary or less than complete. That is, this 16 Step samadhi-bhavana is neither too much nor too l
patient enough to do all sixteen steps, you will have the complete system. If you are unable to do it, there
densed version which is adequate for lazy people.
(C. 2)
THE SHORT CUT METHOD FOR ORDINARY PEOPLE

We will begin by speaking for those who do not like "a lot." By the words "a lot" they seem to mean t
surplus. Well, the surplus is not necessary. We will take just what is sufficient for ordinary people, whic
short cut method." The essence of this method is to concentrate the mind adequately, just enough, which
person can do, and then take that concentrated citta to observe aniccam-dukkham-anatta - the three cha
being - until realizing sunyata and tathata. With this practice they will realize the benefits of samadhi j
They will get the fun-scale result of extinguishing dukkha, but there will not be any special qualities in a
Such special abilities are not necessary anyway. So make the mind sufficiently concentrated, then go exa
dukkham-anatta. Just practice the first tetrad of Anapanasati sufficiently then practice the fourth tetrad
That is all! Sufficient is not a lot, nor is it complete, but it is good enough. This is the short cut for ordina
3)

Now we will look at the method of practicing the first tetrad. Make the breath fine and the entire .body w
that is, tranquil and cool. Just this much is sufficient for having a mind good enough to do vipassana. Th
on a level that it can use to contemplate aniccam-dukkham-anatta that manifests in every part and particl
The impermanence, unsatisfactoriness, and selflessness of every organ and component in our bodies b
and mental - are contemplated until realizing suchness. When suchness is seen we do not fall under th
dualism. That is enough. This much is enough to penetrate higher and higher into the Dhamma until r
highest. This is the short cut for ordinary people. Those living in the common, ordinary world even th
household life - are able to do at least this much. (C. 4)
THE COMPLETE SYSTEM OF THE BUDDHA

Now we will talk about the system which the Buddha himself practiced and explained. This is the ful
system, rather than the short cut, namely, the Complete Four Tetrad Form of Anapanasati. Please be pa
some time to listen. You ought to be able to understand some of this and then it will be of benefit. If you
it is excessive or surplus, then you have not really understood at all. (C. 5)

We can make different kinds of breath happen in order to understand the breath through observing actua
we know that the breath supports and services this flesh-body. This has been known for many ages, eve
Buddha appeared in the world. There were many methods of pranayama practiced before the Buddha's t
Lord Buddha appeared, he took up pranayama and adjusted it into this system of contemplating the brea
life and the body through the breath. Consequently, there are four steps to practice: knowing the long
knowing the short breathing, knowing how the breath regulates the body, and contemplating the breath i

calms in order to calm the body. These are the four steps. They are not much at all. Why not try it out
observe and genuinely study in a scientific way. Then it will not be difficult. (C. 6)

There are many advantages and benefits to pranayama that are not directly concerned with religion or D
are extra incentives to interest you in pranayama or breath control so that you will manage it correctly. Y
your age last longer than it normally would through pranayama. Or you could make yourself die imme
today. You can die during any breath you choose through controlling pranayama. You can have a health
good, healthy body with pranayama. You can play sports, drive a car, work in the office, or whatever y
you regulate the breath or prana in the way that is in accordance with your aims. We would like you
thatAnapanasati has these side-benefits outside the scope of religion or Dhamma proper. (C.
OUR HIGHEST DUTY

The last tetrad is about Dhamma: nature and the Truth of nature. When the citta is under control a
the samadhithat is needed, use that citta to perform the highest duty. By highest we mean the duty of k
realizing, Truth. Through vipassana, by observing carefully with a concentrated mind, we see the Truth
We realize that everything is impermanent. Anything that we are experiencing now is impermanent. Eve
which we are unaware are impermanent, that is, continually changing and transforming. The single
is nibbana, the only thing that does not change. Thus, we know the aniccam of everything. Furthermor
impermanence oppresses and forces us to experience dukkha. This state of dukkha can not be endured by
is no self or soul that can stand up to it. This is anatta. And so we realize aniccam-dukkham-anatta. Tog
them sunnata,voidness of self. Then know tathata, suchness or "just like that." This is the first step of th
It is called "aniccam-nupassi." Just this one word encompasses the realization of aniccam-dukkham-ana
tathata! They are gathered together into the same step because all are the result of directly seeing anic

Continuing we see that: Oh! Once aniccam is seen, once impermanence is realized, attachment begins to
dissolves and fades away bit-by-bit. This is called realizing viraga. Realizing this dissolving of attachm
Owwh! It's finished, attachment is caput! This is called realizing nirodha: the utter extinction of all de
dukkha. If dukkha is ended, then we know: Wow! Now it is finally over, now it is completely stopped. O
and duties are fulfilled and finished. There is nothing further to be done. There is no dukkha or problem
we would ever need to deal with again. This is called patinissagga: throwing it all away. There is nothin
the final tetrad, dhammanupassana, concerning the Truth (sacca) of all things. (C. 9)
NOTHING SURPLUS

Finally, you can see for yourself whether it is a lot or not, surplus or not. We study beginning with dukkh
cause of dukkha's arising. Then we study the foundations on which dukkha grows: the body and the veda
to study the thing that experiences either dukkha or the absence of dukkha, namely, the citta. Lastly, we s
- the Truth of all things - so that the citta knows, knows, knows, until it does not attach to anything. Kno

There is a lot to be done. To do it our practice must be complete. Thus, we have the 16 Steps. But as I spe
it to you, it does not seem the least excessive or surplus. Really, there are so many matters to study and
have only sixteen steps is not very much at all. Some people may say that it is too much, that they do not
and practice. If they do not think that it can help them, well, whatever suits them. Anyone who does not
and train in the Complete 16 Steps can follow a condensed practice as explained earlier. That is still en

something beneficial out of Buddhism through the technique of samadhi-bhavana. (C. 10)

APPENDIX D: TRANSLATOR'S WRAP-UP

(Following Ajahn Buddhadasa's seven lectures, the translator was asked to give a summary. The emph
attitudes and techniques which would help beginners get off to a correct start. This appendix is a selectio
relevant passages, some of which have been expanded for this book.)

Today, I will attempt to review and add to some of the points made by Ajahn Buddhadasa, mainly those w
Western visitors have the most trouble and confusion. Some of these are practical hints and tips to use i
the practice of Anapanasati. The rest involve Right View (samma-ditthi). The more our attitude is c
moreAnapanasati will be correct, that is, leading to the quenching of all dukkha through the end of a
Although I am no "meditation teacher," this information should be of practical benefit to you. (
NATURAL EVOLUTION / INTENTIONAL PRACTICE

I will begin with a distinction that is generally overlooked. When we talk about Anapanasati, we talk
natural evolution of the mind, of human life. This natural evolution is not the same thing as our medita
although the two happen together and mutually support each other. The sixteen steps of Anapanasati are
contemplation of sixteen distinct objects (including but not limited to the breath) while we are aware of
and breathing out. In our study of life we focus on these sixteen living objects. At the same time, these s
arise naturally out of the cultivation of the mind (citta-bhavana). The mind must follow a certain path of
wherever it "is" to what is called "enlightenment." For all beings this Path is fundamentally the same
evolution which is both the duty and the privilege of us all. Anapanasati meditation is not that evolu
rather Anapanasati is the studying and nurturing of that evolution. As that evolution takes place, and i
already, we use Anapanasati to study it and understand it. Through that understanding we can use Ana
further support, nurture, and nudge that evolution along. Thus, the practice and the progress are interco
inseparable, but not identical. (D. 2)

People often confuse the two. We often hear, "Oh! I had rapture, I got piti, I had contentment, I must-be
The same confusion occurs regarding most of the steps and some of us think that we are doing them all
sitting. The feeling of contentment, as well as the other objects, will be arising all the time, coming and
time as part of the natural process that is taking place. In step five, however, we only start to work with p
proper time, which is after the first four steps have been fully completed and piti manifests clearly and s
while practicing step one the feelings of contentment and joy will arise. This is nothing to get excited ab
even become aware of impermanence during step one, but that is not step thirteen unless we intentionall
that impermanence. (In the case of impermanence, if it is genuine insight and not just talking to onesel
going to immediately. With the first twelve steps, however, it is best to take them patiently, one at a tim
time, we have the intention to practice one specific step or object. All other objects are to be left alone
should wander, merely note it, let go, and return to the current object with the breathing in and out

There is this difference between what is happening naturally and what we are practicing specifically. To
the natural side there are the sixteen objects which occur naturally whenever the conditions are present. O

side we systematically contemplate and train upon those sixteen things one by one. Please be clear abou
help you to know what you need to do and to practice efficiently. (D. 4)

Another aspect of this natural evolution is that the mind evolves from cruder states of happiness to more
happiness. When we begin meditating we are still interested in rather crude kinds of happiness, usually
sexual happiness. Through meditation we come across refined levels of joy. As citta-bhavana continues
even more sublime levels of bliss. Once we learn about a higher or more refined level of happiness, then
to let go of coarser kinds of happiness.

Thus, in this practice there is a natural progress of the mind letting go of a crude happiness through the d
better happiness. Then the mind attaches to that better happiness until it finds an even higher level of joy
of what is now a lower level of happiness to enjoy the higher level. This proceeds by fits and starts until
the supreme happiness is not to attach to or indulge in any form of happiness. (D. 5)
ONE STEP AT A TIME, PLEASE,
AND START AT THE BEGINNING

Anapanasati must be practiced one step at a time. We only get confused and distracted by trying to do
things at once. We should be satisfied with the step we are on and willing to do it right, for as long as tha
not jump around from this step to that merely because we are restless, bored, or full of desires. Do not li
find yourself thinking, "Today I'll try all sixteen steps," or "Let's do the first tetrad this week, and the seco
and then the third," or "What if I start with sixteen and work backward?" Don't just leaf through this boo
step that interests you. We must take them one by one, because Anapanasati is based on the natural evo
described. To make the most of this natural fact, it is best to follow Anapanasati as it has been taug
Buddha. (D. 6)

Always start at the beginning. Each session starts with establishing sati on the breath and then practicing
you are skilled in step one, after you know it completely and can do it with ease, then go on to step two.
two until you are expert in it and have learned everything that you need to know about it. Then you can g
Do not fall into the confusion of a little of step one, then a bit of step two, then some of that, and some o
often impatient with where we are and want to get somewhere else. It would do us well to restrain that u
the steps one at a time and stick with each one until you are an expert in it. (D. 7)

Each session is brand new (See Marker 123). Each sitting or walking period or whatever is brand new.
breath is new!) So each session, must start with step one. Even if you were working with step three or fo
before lunch, unless you have kept it going throughout the interim, you must start at the beginning as is o
you have succeeded already with step one, now you must review it at the start of each session until the k
is directly here and now, rather than mere memory. Each step must be reviewed in the same way to mak
are expert at it right now. Depending on conditions - primarily internal - some sessions will get no farthe
and others will get as far as our overall progress. We never know until we do it. Without expectations w
by step, seeing what happens and learning what we can. (D. 8)

This is merely the way things are. Each step depends on the previous steps. The conditions for step f
completion of steps one through four. We are ready for step ten only when we have gone through the

successfully. Once we can accept things as they are, we can stop desiring that they be otherwise. By a
nature of these steps we can practice wisely, without impatience, boredom and frustration. (D
THE MIDDLE WAY OF NON-ATTACHMENT

We should always reflect that this is the cultivation and practice of non-attachment. The Buddha taught o
Way and Anapanasati is nothing but the Middle Way. It is neither an intense practice, nor can it be do
effort.It is to be done with balance. Properly, it must be a practice of non-attachment, neither detached p
nor egoistic clinging. Be very careful about sitting down with ideas like, "I am sitting, I am watching, I a
am meditating, I am this, that is mine, my breathing, my body, my mind, my feelings, I, I, me, me, mi
Learn to let go of these attached feelings and ideas of I and mine. Learn to stay balanced in the breathing
10)

We do not cling to the technique we are using, nor to its theory. We do not use it to collect mundane tri
breath ourselves, or anything. We do not abuse it in pursuit of attainments. Rather, we respectfully use it
skills we need to have and learn the things we need to know. The only necessary thing is letting go of att
quenching dukkha.
(D. 11)

The Middle Way is also a practice of correctness, of being perfect in the way we live. Whil
practicing Anapanasaticorrectly we are living in a way that is correct. We do no harm to any creature, ne
nor ourselves. This practice abuses no one. As we become established in this practice we are becoming f
mode of being that is correct, balanced, and non-attached. We do not get caught up in these and those ex
of the dualistic traps. Although this wisdom may be first developed in formal bhavana practice, it is to b
and perfected within the informal meditation of daily life. (D. 12)

For most of us, attachment is a long established habit. If we could drop it just like that, we would be Bud
that. But most of us must work at letting go of our attachments and the habit to attach. Anapanasati is a
go. We begin by letting go of our coarse attachments: attachments to the body, to pains and aches; atta
agitation and impatience, to boredom and laziness; attachments to external disturbances and petty annoya
find ourselves attaching to more subtle things, such as happy feelings. Once we let go of them, we atta
brighter, clearer states of awareness. Let go of those and we begin to have some insight into reality and s
the insights. Finally, we learn to let go of everything. In this way, Anapanasati is a systematic way
ofsuccessively more subtle attachments until there is no attachment left at all. (D. 13)
PATIENCE & PROGRESS

Finally, let me remind us all that khanti (patience, endurance) is a necessary spiritual tool. The Bud
Khanti paramam tapo titikkha.

Patient endurance is the supreme scorcher of defilement. Many of us are in the habit of judging and
ourselves against various standards. Some of us are competitive and judge ourselves according to others.
judge ourselves according to the various ideals we have. Many people, when they learn about the six
ofAnapanasati, judge themselves according to these steps. We foolishly think that "I am a better person w
step four than when practicing only step one." We all want to be good and practice step four and then fiv

Such thinking will do nobody any good. (D. 14)

Do not measure progress according to these sixteen steps. Measure progress according to the developme
qualities, such as, sati, energy, understanding; confidence, calmness, friendliness, compassion, balance,
Measure it against the lessening of attachment and the disappearing of greed, anger, and delusion. Th
ofcorrect practice will be growing noticeably even during step one. Even if we stick with little old step o
ofour lives, if we do it properly, these qualities will grow and attachment will lessen. There will be le
dukkha, and that is all that matters. (D. 15)

Getting to step sixteen is not so important. In fact, step one can be enough. The reality of nibbana is unco
not caught within time. So you never know when it will be realized. Maybe even during step one. You ne
get on to steps two or three or ten. Step one might be enough if you just do it right. Do it with patience,
with clarity, with wisdom. Do it without clinging and grasping. Just do it.
(D. 16)

We find that when we have more patience and endurance in our Anapanasati practice, then patience and
more a part of our daily lives. They help us to live a clean, clear, calm life. So please be very, very patien
still. Learn to keep plugging away at step one until it is complete. And then step two. Do each step prope
hurry. With patience the mind will develop, it will "get somewhere." As long as there is impatience and d
on, you are learning little of consequence and experiencing much dukkha. (D. 17)

These are some thoughts on attitude or Right View which I can offer you: discover the natural evoluti
systematically; always start anew, take things one step at a time; be patient; put aside expectations, d
demands; stay balanced; learn to identify and let go of the attachments that creep into our practice. In sh
understand dukkha and to realize the end of dukkha. Accept that nibbana is the reason for practicing An
be delighted with our great opportunity.
(D. 18)
GETTING STARTED: ESTABLISHING SATI

Any practice of citta-bhavana begins with sati taking up and establishing upon the initial meditation o
begin by establishing sati on the breath, our first object. There are various ways of being mindful of the b
arrange them progressively from coarse to subtle in a way that corresponds to the first four steps. We w
simple approach that should work well for most people, but you need not follow it blindly. As always, y
what works best for you.
(D. 19)

(1) Once seated comfortably, relaxed and still, feel the breathing, which now is easily noted within
still body. Direct attention to the breathing in a firm and gentle way. Maintain this watchfulness of the b
become familiar with both. (D. 20)

(2) Note the three primary segments of each breath: beginning, middle, and end. For the inhala
correspond to the nose, the middle of the chest, and the abdomen. For the exhalation the reverse is true, b
belly and ending at the nose. Watch and wait at the nose until the incoming breath is felt there. Then skip
of the chest and watch there until the breath is felt. Then skip to the abdomen and watch there until the
Continue watching as the inhalation ends and wait for the exhalation to begin. Once the exhalation is
abdomen, go to the middle of the chest, and then the nose. Observe at the nose as the exhalation ends an
new inhalation to be felt, then skip to the chest, and so on. With sati note the breath at each of these poin

in and out, in and out. Be careful to observe patiently at each point until the breathing (the movement o
itself or of the organs used for breathing) is felt. Only then does the mind jump to the next point. This h
point to point is a relatively easy way to establish sati on the breath. It is a good way to get started. I
however, somewhat crude and agitating after a while. Once we are skilled at it, we will want a more r
peaceful way to be mindful of the breath. (D. 21)

(3) Next, we connect the three points into a continuous sweep or flow. This more closely approxim
itself. We call this "following, chasing, hunting, stalking." While breathing naturally, without any f
manipulating of the breath, sati follows the breath in and out, between the tip of the nose and the navel
breath, do not lead it. Track the succession of physical sensations - which must be felt, experienced - in
Marker 49-50). (D. 22)

(4) Once "following" becomes easy and constant, it will begin to feel unnecessarily busy and disru
are ready for "guarding," a more peaceful way to practice sati with the breathing. By this time, a certain
nose will stand out. This is right where the breath is felt most clearly and distinctly. Although some peopl
there are two points, one in each nostril, do not make things unnecessarily complicated. Simply note o
covers both nostrils. This is the point used for guarding. We choose a point in the nose because it is more
and distinct. In other places such as the abdomen or chest the movements are large and coarse, which do
purposes. In order to calm the breath we must use a point that is small, focused, and suitably refined. W
the citta on this point. Allow the citta to gather itself upon this point. Do so by simultaneously calming t
becoming more sensitive (through sati) to the increasingly more subtle sensations at the guarding point
calm the body-conditioner until proper and sufficient samadhi develops.

We can always begin with the first technique. The second and third techniques are suitable for steps one
three is best done by "following," although "guarding" can be used, also. Step four should begin with "f
then take up "guarding." (D. 23)

If at first our breaths are short and shallow, with movement in the chest only and not in the abdomen,
follow the breath down however far it goes. After sati is established we will relax and the breathing w
deeper. Before long we will feel movement in the abdomen. If we see that the breath is passing by many
same time, do not use this fact as an opportunity to complicate things. Keep it simple. A simple flow from
nose to the navel and from the navel to the tip of the nose is sufficient for our purpose. Do not look fo
complex breath patterns. Do not try to watch every separate movement at once. If we merely observe the
be simple. If we spend our time thinking about the breath it is easy to get confused. (D. 24

This is a good opportunity to emphasize that sati is not "thinking about" something. Sati is reflective
awareness, watchfulness, observance, scrutiny. There is no need for concepts, labels, words, and picture
only get in the way of directly experiencing the breathing in and out. We can compare "following" the bre
along a river. The water flows and we walk along watching it flow. We need not talk to ourselves, "river,
flowing - this, that - blah, blah, blah," to see the river. And if we are not careful, we stop watching the riv
in our words and thoughts. We do enough of that already. Why drag it into our Anapanasati practice, t
TRICKS TO AID SATI

If it is too much of a struggle to keep the mind on the breath while following, there are some tricks or ai

The first is to aim the eyes at the tip of the nose, as Ajahn Buddhadasa has explained. Do this in a relax
way. Do not cross the eyes or create tension: That will lead only to headaches, not to sati. At first you ma
to gaze a little beyond or in front of the nose, but as the body and face relax you will be able to gaze at
Even when the eyelids are closed we can aim the eyes at the tip of the nose (See Marker 46-48). (

A second trick is to breathe loudly. Breathe loud enough to hear the breath. The ears, as well as the
support sati. This can be particularly useful at the beginning of a session or after a disturbance. After fo
going, we will drop the loud breathing naturally (it becomes annoying). You should try some loud breath
at the beginning or whenever you find it difficult to establish sati. (D. 27)

The third trick is counting. We can gang up on the breath with the eyes, the ears; and now the intellect
inhalation as it begins, one number for each breath. If the mind wanders, start over with "one." If we can
without the mind wandering go back to "one" anyway. For our purpose here, a simple count of each bre
The method of counting explained by Ajahn Buddhadasa serves another purpose and comes later (Mark
once sati is established well enough counting is unnecessary and should be dropped. With training, sati b
subtle, alert, and natural. (D. 28)
LONG & SHORT BREATHS

After sati is established (techniques two or three) we begin to notice the long and short breathing. The m
wander some but stays with the breath enough to learn what it is like. The first and easiest quality to not
terms of both time and extent of physical movement. For our purposes, an exact dividing line between sh
not important. Become familiar with your own breathing and learn what your longest breaths and shorte
like relative to each other. There is no need to compare your breaths with someone else's. (D.

Generally, you will find that abdominal breathing is longer than chest breathing, that is, if abdominal bre
naturally. This is something we observe, however, it is not something we desire or seek. We are not "s
breath in a certain way and we do not use Anapanasati to develop this or that way of breathing. So do n
abdominal breathing, the results would not be very relaxing. But should it occur naturally, you will see th
more relaxed, and healthier. (D. 30)

Should your breaths become very long, you will discover an interesting point. You may have thought it
Ajahn Buddhadasa said that the chest expands and the abdomen contracts with the long in-breath (M
Common sense says that the abdomen expands on the in-breath and contracts on the out-breath. The t
contradict each other. Which is right? First, we observe the normal breathing. As we inhale, the diaphra
pushes the tummy outward. When we exhale the tummy falls in again. This is the ordinary abdominal br
it becomes very long. It is a simple movement of the abdomen expanding (or rising) with the in-breath a
(or falling) with the out-breath. Some people will consider this short and others will feel it is relatively lo

Now, there is a limit to how far the abdomen can expand. As we relax and breathe more deeply this li
reached. At that point there is, however, room left in the chest (lungs) for more air. If we continue to br
chest will then expand. This in turn pulls up and flattens the tummy. This is what Ajahn Buddhadasa mea
inhalation begins just like a normal breath. The abdomen expands but the chest barely moves at all. After
limit is reached the chest expands and the abdomen contracts. When the breath is really long you will di
yourself. The opposite movements (roughly) occur with the very long exhalations. So the very long b

ordinary breath plus more. Many of us will seldom experience this very long breathing until the body b
relaxed through Anapanasati. Eventually, it will happen more and more regularly - even outside the form
32)

Even when sati is less than firmly established, we will be learning about the long and short breathing. S
two really begin, however, when sati can follow the breath without faltering. Sounds, thoughts, and othe
may- occasionally wander through, but the mind does not get caught up in them. We are able to stay wi
observe it, and learn joyfully. If we are impatient to get through step one and want to move on to "mor
things," we can check such thoughts by asking ourselves: "Is the body relaxed enough to sit like this fo
more, comfortably, without any desire to move?" When the breathing is truly long, it is possible to sit co
long periods of time. If we are restlessly changing positions every ten or fifteen minutes, it is best to be
step one. Learn how to sit still, relax, and allow the breath to become long, slow, gentle, and smooth. Th
able to sit for long periods of time with ease. This requires self-discipline - not self-torture. Train yourse
balance. (D. 33)
STEP THREE: A NEW OBJECT

In steps one and two the breath is the only object of our attention. Beginning with step three we take up o
this case "all bodies," the influence of the breaths upon the rest of the body. Note that this is not the b
although the breath and its influence are closely associated. At this time, the awareness of breathing in a
into the background where it remains dear and constant. While the mind focuses on the new object, we
whether we are breathing in or out. The same holds true for the rest of the sixteen steps. (D. 3

Studying the influence of the breathing upon the body involves more than just long and short breaths. L
convenient way to begin. Now, we should also notice speed (fast - slow) and quality (coarse - subtle). Q
most important because it has the greatest influence on the calmness of the body. In this step, we will dis
of breathing that calms the body the most. Then, we are ready for step four. (D. 35)

I have said enough to help you get started. I hope that you can use this information which we have provi
a wise meditation practice. Before I finish today, please allow me a final observation. (D. 36
LIFE IS MEDITATION

There is more to "meditation" (citta-bhavana, mental cultivation) than sitting. Our formal sitting and wa
is very important, and there are few people who do not need it, but we are interested, most of all, in livin
of dukkha. Our lives involve more than sitting and Anapanasati can help us in all those other areas of life
all, the skills and knowledge developed through formal practice can be used and expanded upon through
activities. Second, we can be aware of, if not concentrated on, the breath while performing most dutie
developed properly, the breath regulates the body in a state of rightness and anchors the mind in purit
tranquility, clarity, strength, and alertness. Third, the mind can go to the breath and focus upon it when h
states arise. In doing so the breath should not be treated as an escape. Nevertheless, it is often the most s
out of an unwholesome thought, emotion, or mood. These are just three of the ways in which
integrate Anapanasatiwith life as a whole. (D. 37)

Even the theory of Anapanasati can be used throughout the meditation of daily life. Once we have take

study and understand the sixteen steps (which may involve some supplementary reading) we need no
application to the breathing alone. As Ajahn Buddhadasa pointed out in Appendix B, the Satipatthana
dearly defined method of practice. On the other hand, we ought to work at developing the four foun
mindfulness at every opportunity. You will see that the sixteen steps provide a general structur
all satipatthanapractice. These are the sixteen things which we should contemplate at every opportunit
these dhammas occur. Although most bodily processes are not open to the systematic and complete trea
with the breath, we can use the sixteen steps to identify the things most worthy of our attention.
16 STEPS TO EVERYTHING

We can use any bodily activity as a basis for sati. The more necessary and central to life (like the brea
activity is, the better. First, get to know that activity from all angles (long - short may or may not be rele
see what influence that activity has on the flesh body. Third, find the right way to perform that activity so
optimal effect on the body and allows the mind to find an appropriate degree and type of concentra
corresponds to the first tetrad (kaya). Next, examine the feelings associated with that activity, esp
the pleasantfeelings that arise when the activity is done well and successfully. Study the influence these
on the mind, then calm that influence. This covers the second tetrad (vedana). The third tetrad (citta)
experiencing the different types of mind arising during that activity. Then we train to gladden, concentra
the mind while that activity is taking place. Finally, the fourth and most important tetrad (Dhamma), is t
all aspects of that activity - body, feeling, and mind - as aniccam-dukkham-anatta. Contemplate the fad
extinction ofattachment. Contemplate the tossing back to nature of everything associated with the basic a
39)

Anapanasati explains how to use everything we do as satipatthana practice. When possible

practice Anapanasatidirectly. Otherwise, practice it indirectly through a parallel practice. The knowle
through parallel citta-bhavana will supplement and support our regular Anapanasati practice, and vice v
appreciate the possibilities inherent in the sixteen steps there will be constant opportunities to develop th
the "most difficult conditions." The sixteen steps - especially the first and last tetrads - are enough medit
eliminate dukkha from life. May you use them well. (D. 40)

We hope that you are able to use this information. We have presented it as clearly as we are able. Plea
carefully, more than a few readings may be necessary. Think it through sufficiently. Then, most impor
Through practice your understanding of these instructions will grow. You will need to make adjustment
most part those adjustments will be in your own understanding and application rather than in Ajahn B
instructions. Try to follow his advice as well as you are able. Avoid mixing it up with things you hear fro
using other systems. With patience, dedication, and wisdom allow this practice to deepen and lead to the
of non-attachment and the realization of the end of dukkha, the supreme peace and freedom of nibban

APPENDIX E: MINDFULNESS WITH BREATHING DISCOUR

(ANAPANASATI SUTTA)*

* [The translator is not well versed in Pali. This rendering is based on Ajahn Buddhadasa's translation
Thai and his 1ine-by-line explanation of that translation. Previous English translations by I.B. Horne
Nanamoli, and Bhikkhu Nagasena have been consulted as well.]
INTRODUCTION
I have heard thus:

At one time the Exalted One was staying near Savatthi,1 in the mansion of Migara's mother in the Eas
together with many widely known elder disciples: Venerable Sariputta, Venerable Maha-Moggallana, Ve
Kassapa, Venerable Maha-Kaccayana, Venerable Maha-Kotthita, Venerable Maha-Kappina, Venerable M
Venerable Revata, Venerable Ananada, and other widely known elder disciples.

At that time those venerable elders taught and trained the new bhikkhus.2 Some of the elders taught an
bhikkhus, some of them taught and trained twenty bhikkhus, some of them taught and trained thirty bh
some of them taught and trained forty bhikkhus. Those new bhikkhus when taught and trained by th
understood that which is lofty and excellent more than ever before.

During that time the Exalted One3 was sitting in the open surrounded by the community of bhikkhus on
day of the fifteenth, the full moon night of the last month of the Rains Residence.4 The Exalted One sur
and silent assembly of bhikkhus, then spoke.

"Bhikkhus, we are certain of this way of practice. Bhikkhus, we are convinced by this way of practice.
this reason you should summon up even more energy for attaining the unattained, for reaching the unr
realizing the unrealized. I will wait here at Savatthi until the fourth and final month of the rains, the bloss
the white lotus (komudi)."

The bhikkhus in the countryside came to know that the Exalted One would remain at Savatthi until the fo
month of the rains, the blooming time of the white lotus. They streamed into Savatthi continuously in o
the Exalted One. Further, the venerable elders taught and trained the newly arrived bhikkhus in great me
the elders taught and trained ten bhikkhus, some of them taught and trained twenty bhikkhus, some of th
trained thirty bhikkhus, and some of them taught and trained forty bhikkhus. Those new bhikkhus whe
trained by the elders so understood that which is lofty and excellent more than ever before.

Now at that later time the Exalted One was sitting in the open surrounded by the community of bhikkhu
of the full moon observance day of the fourth and final month of the rains, the blossoming time of the w
Exalted One surveyed the calm and silent assembly of bhikkhus, then spoke.
THE COMMUNITY OF BHIKKHUS

"Bhikkhus, this community is not at all worthless. This community is not a failure in the least way. This
established in the pure essence of Dhamma. Bhikkhus, this community is worthy of gifts, is worthy of
worthy of offerings, is worthy of homage, and is a field more fertile than any other in the world for the
ofmerit.

"Bhikkhus, this community of bhikkhus is an assembly such that people who make small offerings to it
and people who make large offerings receive even more. This community of bhikkhus is an assembly m
find in this world. This community of bhikkhus is an assembly deserving that people pack up provisions
distances to come see and observe it.

"Bhikkhus, living in this community there are bhikkhus who are Worthy Ones (arahants) with
eruptions (asavas),5who have lived the sublime life, have done what is to be done, have dropped all bu
attained their purpose, have ended the fetters to existence,6 and are liberated through right understandin
such as these are living in this community of bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who are Non-Returners through having ended t
fetters, who are spontaneously arisen,7 who will realize perfect coolness in that existence and by natur
return from that world. Bhikkhus such as these are living in this community of bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who are Once-Returners through having ende
fetters8 and lessened lust and hatred, who will come back to this world only once and then will pu
to dukkha.Bhikkhus such as these are living in this community of bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who are Stream-Enterers through having end
fetters, who by nature never will full into evil again and are certain of future awakening. Bhikkhus such
this community of bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who dwell devoted in practicing the cultivatio
foundations of mindfulness (satipatthana). Bhikkhus such as these are living in this community of b

"Bhikkhus, living in this community there are bhikkhus who dwell devoted in practicing the cultivation o
efforts 9...
... bhikkhus who dwell devoted in practicing the cultivation of the four paths of success
... bhikkhus who dwell devoted in practicing the cultivation of the five
faculties ll...
... bhikkhus who dwell devoted in practicing the cultivation of the five powers 12...

... bhikkhus who dwell devoted in practicing the cultivation of the seven factors of awakeni

... bhikkhus who dwell devoted in practicing the cultivation of the noble eightfold path 1

... bhikkhus who dwell devoted in practicing the cultivation of friendliness (metta) ...
... bhikkhus who dwell devoted in practicing the cultivation of compassion (karuna) ...

... bhikkhus who dwell devoted in practicing the cultivation of sympathetic joy (mudita

... bhikkhus who dwell devoted -in practicing the cultivation of equanimity (upekkha)

... bhikkhus who dwell devoted in practicing the cultivation of the non-beautiful 15...

... bhikkhus who dwell devoted in practicing the cultivation of the experience of impermanence (a
Bhikkhus such as these are living in this community of bhikkhus.

Bhikkhus, living in this community there are bhikkhus who dwell devoted in practicing the cultivation o
with breathing (anapanasati)."
MINDFULNESS WITH BREATHING

"Bhikkhus, Anapanasati that one has developed and made much of has great fruit and great benefit Ana
one has developed and made much of perfects the four foundations of mindfulness. The four found
mindfulness that one has developed and made much of perfect the seven factors of awakening. The se
ofawakening that one has developed and made much of perfect insight knowledge and liberati

Bhikkhus, how does Anapanasati that one has developed and made much of have great fruit and grea

Bhikkhus, a bhikkhu within this Training (dhamma-vinaya), having gone into the forest, to the base of
empty dwelling, having sat cross-legged with his body erect, securely maintains mindfulness (sati). Eve
bhikkhu breathes in, ever mindful he breathes out.
FIRST TETRAD

(1) While breathing in long he fully comprehends: I breathe in long. While breathing out long
comprehends: I breathe out long. 16

(2) While breathing in short he fully comprehends: I breathe in short. While breathing out shor
comprehends: I breathe out short.

(3) He trains himself: thoroughly experiencing all bodies I shall breathe in. He trains himself: t
experiencing all bodies I shall breathe out.17

(4) He trains himself: calming the body-conditioner I shall breathe in. He trains himself: calmin
conditioner I shall breathe out.18
SECOND TETRAD

(5) He trains himself: thoroughly experiencing piti I shall breathe in. He trains himself: thor
experiencing piti I shall breathe out.

(6) He trains himself: thoroughly experiencing sukha I shall breathe in. He trains himself: tho
experiencing sukha I shall breathe out.

(7) He trains himself: thoroughly experiencing the mind-conditioner I shall breathe in. He train
thoroughly experiencing the mind-conditioner I shall breathe out.19

(8) He trains himself: calming the mind-conditioner I shall breathe in. He trains himself: calmin
conditioner I shall breathe out. 20
THIRD TETRAD

(9) He trains himself: thoroughly experiencing the mind I shall breathe in. He trains himself: th
experiencing the mind I shall breathe out. 21
(10) He trains himself: gladdening the mind I shall breathe in. He trains himself: gladdening the
breathe out. 22

(11) He trains himself: concentrating the mind I shall breathe in. He trains himself: concentrating th
breathe out.23
(12) He trains himself: liberating the mind I shall breathe in.
FOURTH TETRAD

(13) He trains himself; constantly contemplating impermanence I shall breathe in. He trains himse
contemplating impermanence I shall breathe out. 25

(14) He trains himself; constantly contemplating fading away I shall breathe in. He trains himself
contemplating fading away I shall breathe out. 26

(15) He trains himself: constantly contemplating quenching I shall breathe in. He trains himself:
contemplating quenching I shall breathe out. 27

(16) He trains himself: constantly contemplating tossing back I shall breathe in. He trains himself
contemplating tossing back I shall breathe out. 28

Bhikkhus, this is how Anapanasati that one has developed and made much of has great fruit and gre
THE FOUR FOUNDATIONS OF MINDFULNESS (satipatthana)

Bhikkhus, how does Anapanasati that one has developed and made much of perfect the four found
mindfulness?

Bhikkhus, whenever a bhikkhu (1) while breathing in long fully comprehends: I breathe in long; while
long fully comprehends; I breathe out long; or, (2) while breathing in short fully comprehends; I breathe
breathing out short fully comprehends: I breathe out short; or, (3) trains himself: thoroughly experiencin
shall breathe in ... shall breathe out; or, (4) trains himself: calming the body-conditioner I shall breath

breathe out; then that bhikkhu is considered one who lives constantly contemplating body in bodies, stri
defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward t

Bhikkhus, I say that the in-breaths and the out-breaths are certain bodies among all bodies. Bhikkhus, f
that bhikkhu is considered one who lives constantly contemplating body in bodies, strives to burn up d
comprehends readily, and is mindful, in order to abandon an liking and disliking toward the wo

Bhikkhus, whenever a bhikkhu (5) trains himself: thoroughly experiencing piti I shall breathe in ... sha
or, (6) trains himself: thoroughly experiencing sukha I shall breathe in ... shall breathe out; or; (7) trai
thoroughly experiencing the mind-conditioner I shall breathe in ... shall breathe out; or, (8) trains himsel
mind-conditioner I shall breathe in ... shall breathe out; then that bhikkhu is considered one who lives
contemplating feeling in feelings, strives to burn up defilements, comprehends readily, and is mindful
abandon all liking and disliking toward the world. 30

Bhikkhus, I say that attending carefully in the mind to in-breaths and out-breaths is a certain feeling amo
Bhikkhus, for this reason that bhikkhu is considered one who lives constantly contemplating feeling in fe
to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and dislikin
world.

Bhikkhus, whenever a bhikkhu (9) trains himself: thoroughly experiencing the mind I shall breathe in ..
out; or, (10) trains himself: gladdening the mind I shall breathe in ... shall breathe out; or, (11) trains
concentrating the mind I shall breathe in shall breathe out; or, (12) trains himself: liberating the mind
in ... shall breathe out; then that bhikkhu is considered one who lives constantly contemplating mind in th
to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and dislikin
world. 31

Bhikkhus, I do not say that Anapanasati is possible for a person who has straying mindfulness and la
comprehension. Bhikkhus, for this reason that bhikkhu is considered one who lives constantly contempl
the mind, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all
disliking toward the world.

Bhikkhus, whenever a bhikkhu (13) trains himself: constantly contemplating impermanence I shall brea
breathe out; or, (14) trains himself: constantly contemplating fading away I shall breathe in ... shall br
(15) trains himself: constantly contemplating quenching I shall breathe in ... shall breathe out; or, (16) t
constantly contemplating tossing back I shall breathe in ... shall breathe out; then that bhikkhu is consid
lives constantly contemplating Dhamma in dhammas, strives to burn up defilements, comprehends rea
mindful, in order to abandon all liking and disliking toward the world. 32

That bhikkhu looks on with perfect equanimity because he has seen with wisdom the abandoning of a
disliking toward the world. Bhikkhus, for this reason that bhikkhu is considered one who lives co
contemplating Dhamma in dhammas, strives to burn up defilements, comprehends readily, and is mindf
abandon all liking and disliking toward the world.

Bhikkhus, this is how Anapanasati that one has developed and made much of perfects the four foun

mindfulness.
THE SEVEN FACTORS OF AWAKENING (Bojjhanga)

Bhikkhus, how do the four foundations of mindfulness that one has developed and made much of perfe
factors of awakening?

Bhikkhus, whenever a bhikkhu is one who lives constantly contemplating body in bodies 33... is one
constantly contemplating feeling in feelings ... is one who lives constantly contemplating mind in the m
who lives constantly contemplating Dhamma in dhammas, strives to burn up defilements, comprehends
mindful, in order to abandon all liking and disliking toward the world; then the sati of that bhikkhu thus
natural and unconfused.

Bhikkhus, whenever the sati of that bhikkhu thus established is natural and unconfused, then the mi
enlightenment factor (sati-sambojjhanga) is engaged by that bhikkhu and he develops it further and
development in him is perfected. That bhikkhu when mindful in such a way selects, takes up, and scru
dhammas with wisdom.

Bhikkhus, whenever a bhikkhu is mindful in such a way, selects, takes up, and scrutinizes these dhamma
then the investigation of dhammas factor of awakening (dhammavicaya sambojjhanga) is engaged by th
he develops it further and finally its development in him is perfected. When that bhikkhu selects, tak
scrutinizes these dhammas with wisdom, unwavering energy is engaged by him.

Bhikkhus, whenever unwavering energy is engaged by a bhikkhu who selects, takes up, and scrutinizes t
with wisdom; then the energy factor of awakening (viriya-sambojjhanga) is engaged by him and he deve
and its development in him is perfected. When energy is engaged by that bhikkhu, non-sensual piti a

Bhikkhus, whenever non-sensual piti arises in the bhikkhu who has engaged energy, then the contentm
awakening (piti-sambojjhanga) is engaged by that bhikkhu and he develops it further and its developm
perfected. When that bhikkhu's mind is contented both body is calmed and mind is calmed.

Bhikkhus, whenever both the body and the mind of a bhikkhu who is contented are calm, then the tran
ofawakening (passaddhi-sambojjhanga) is engaged by him and he develops it further and its developm
perfected. When that bhikkhu's body is calmed there is joy and the mind becomes concentrate

Bhikkhus, whenever the mind of a bhikkhu whose body is calmed and who is joyful becomes concentra
concentration factor of awakening (samadhi-sambojjhanga) is engaged by that bhikkhu and he develops
its development in him is perfected. That bhikkhu looks upon that concentrated mind with perfect eq

Bhikkhus, whenever a bhikkhu looks upon that concentrated mind with perfect equanimity, then the e
factorof awakening upekkha-sambojjhanga) is engaged by that bhikkhu and he develops it further and it
in him is perfected.

Bhikkhus, this is how the four foundations of mindfulness that one has developed and made much of per

factors of awakening. 35
KNOWLEDGE AND LIBERATION

Bhikkhus, how do the seven factors of awakening that one has developed and made much of pe
knowledge (vijja)and liberation (vimutti)?

Bhikkhus, a bhikkhu in this Training develops sati-sambojjhanga that depends on viveka (solitude, alo
depends on viraga. (fading away), that depends on nirodha (quenching), that leads to vossagga (droppin
go). 36

He develops dhammavicaya-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to

He develops viriya-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vos

He develops piti-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to voss

He develops passaddhi-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to v

He develops samadhi-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vo

He develops upekkha-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vo

Bhikkhus, this is how the seven factors of awakening that one has developed and made much of perfect k
Iiberation.37
After the Blessed One had spoken, the bhikkhus were contented and rejoiced at the Blessed One's

NOTES

1. Then the capital of the kingdom of Kosala, located between the Himalayas and the Ganges River, Sav
geographical center of the Buddha's teaching during his lifetime. He spent twenty-five of forty-five rain
there.

2. "Beggar" or "one who sees the danger" in the spinning round of ego-births, "bhikkhu" is the word the B
address the men who left home to live the sublime life with him.

3. Bhagava, a frequent epithet of the Buddha. It was a common form of address in India, but Buddhists
the Buddha. (The translation "Blessed One" is inappropriate due to its bloody and superstitious conn
4. The third month of the four month long rainy session.

5. Conditions which ferment in, and flow out or erupt from, the mind's depths. Usually given

three: kamasava,eruption of sensuality; bhavasava, eruption of becoming; and avijjasava, eruption of

Sometimes a fourth is added: ditthasava, eruption of views. The ending of the asavas is synonymous
awakening. (Other translations are "cankers, taints, influxes.")

6. The ten samyojana which bind beings to the cycles of becoming are personality belief, uncertainty ab
superstitious use of rituals and practices, sensuous lust, ill-will, lust for fine material existence, lust fo
existence, conceit, restlessness, and ignorance.

7. Oppatika, born instantly and fully mature without going through the process of conception, gestation
childhood-that is, instantaneous mental birth (not necessarily "re-birth").
8. The first three of the ten samyojana.

9. The four sammappadhana are the effort to prevent or avoid unwholesome states which have not arise
overcome or abandon unwholesome states which have arisen; the effort to develop wholesome states w
arisen; and the effort to maintain wholesome states which have arisen.

10. The four iddhipada are chanda, love of duty; viriya, effort in duty; citta, thoughtfulness regard
and vimamsa, investigation of duty through practicing Dhamma.

11. The five indriya are saddha, confidence; viriya, energy, effort; sati, mindfulness; samadhi, conc
and panna, wisdom.

12. The five-bala have the same names as the five indriya, but function differently. The five bala functi
which provide the strength needed to overcome and withstand their opposites (i.e., lack of confidenc
carelessness, distraction, and delusion). The five indriya are the chief or controlling faculties which lea
ofdhammas as they deal with their opposites (e.g., lack of confidence).

13. The seven bojjhanga are sati, mindfulness; dhammavicaya, investigation of

dhamma; viriya, effort; pin,contentment; passaddhi: tranquility; samadhi, concentration; and upekkha,
They are discussed in detail later in the sutta.

14. The ariya-atthamgika-magga consists of right understanding, right aspiration, right speech, right a
livelihood, right effort, right mindfulness, and right concentration.
15. Asubha-bhavana is used to counteract and overcome lust.

16. The words "fully comprehends" mean that there is sati-sampajanna (mindfulness and ready compre
every moment of noting the in-breaths and out-breaths in all aspects.

17. "Bodies" (kaya) refers to the breath in its aspect of conditioning the flesh body. "Experienci
bodies" (sabbakayam patisamveti) refers to knowing directly the breath's characteristics such as, short o
or fine, calm or agitated-knowing how they condition the flesh body, knowing their natural processes o
knowing other relevant details about the breathing.

18. As the breath is calmed and refined, the conditioning of the body is calmed, and the mind become
concentrated to the extent, finally, of jhana.

19. Know how feelings (vedana), especially the pleasant ones, condition the mind with every bre

20. Be able to decrease the ability of the feelings to condition the mind. Decrease their conditioning of t
there is nothing conditioning it, i.e., there is no feeling, no perception (sanna), and no thought (vitakka) a

21. Know the exact state of mind at that moment, whether it is spotless or darkened, calm or agitated, pr
(contemplate Dhamma) or not ready, or whatever state may arise.
22. Be able to amuse the mind with Dhamma in various ways.
23. Expertly observe the qualities and extent of the mind's samadhi.
24. Observe the qualities and extent of the mind's freedom from attachment. ?

25. Use the correctly concentrated mind to contemplate impermanence: continuously, until realiz
unsatisfactoriness, selflessness, voidness, and thusness of all conditioned things, with every bre

26. With every breath, examine the state of the mind being weary of and dispassionate toward the things
and attached to.

27. Examine the ceasing of attachment and realize it as being nibbana, the ceasing and quenching of d
cherish it as the mind's regular object.

28. Realize that all conditioned things have been freed from attachment. This condition arises in the m
path (magga) and path fruition (phala).

29. "Contemplating body in bodies" means seeing the truth of bodies directly within bodies themselves,
the components of the body as being small bodies within the collective body. The breath is one body. It
kinds of bodies, whether physical or mental, beginning with the flesh body up to the joy of jhana. Cont
bodies until there is no more attachment to any of them.

30. Contemplate feelings in the same way that bodies have been contemplated. Contemplate piti and sukh
no attachment to any feelings anywhere.
31. Contemplate the, mind in the same way as bodies and feelings were contemplated, until there is no
any mind states.

32. Contemplate the truth of Dhamma in all things (dhammas) until there is no attachment left to any dha
lowest to the highest, including nibbana.

33. The original Pali explains how all seven factors can develop upon each one of the four foundation of

with each foundation considered separately. Here, for brevity's sake, we have grouped all four foundatio

34. This piti is pure and associated with Dhamma; it has nothing to do with the senses. Such piti occ
jhanaand while realizing Dhamma.

35. The bojjhanga develop as follows. Mindfulness fixes on a specific thing and investigation of dhamm
in detail, with energy and effort, until contentment arises. Then, the mind calms until it becomes tran
concentrated in contemplating the object. Equanimity firmly and unwaveringly watches over and gu
concentration, and the penetration of and awakening to Dhamma continues by itself until compl

36. Here "vossagga" means no longer attaching to previous objects of attachment, because the mind is w
and now inclines towards the quenching of dukkha, namely, nibbana. Viveka, viraga, nirodha, and vo
synonyms of nibbana.

37. Vijja is insight knowledge of the path (magga-nana), which follows upon the insights experienced
practice of Anapanasati. Its function is to thoroughly penetrate and destroy ignorance (avijja). Vimut
knowledge of fruition (phala-nana), the result of the path having done its work of clearing away avijja.
direct experience of being liberated from dukkha.

GLOSSARY

An abundance of Pali terms are used in this manual. This reflects Ajahn Buddhadasa's advice that sinc
practitioners of Buddhism should be familiar with the most important Pali terms and their correct mean
the terms used here are explained within the text. For easy reference and additional information this
provided. We also include some key English terms so that they may be checked with their Pali equiv
translations and definitions found here may differ with those found in other books. To make the most of
you need to understand how Ajahn Buddhadasa uses these terms. Even those who have studied Pali ma
helpful insights here.

Both Pali and English terms are listed in order of the English alphabet. Pali terms are defined and expl
appropriate, we cite textual passages that discuss the term. English terms are not defined. You can find t
under the Pali equivalent which is given. In any case, it is important that you be wary of English terms f
elsewhere. They seldom match the Pali terms completely and often carry inappropriate connotations. It is
learn the Pali terms and their proper meanings. Terms which appear only once or are of minor importan
included in this glossary.
acariya, teacher, master, (P. 42)

adinava, penalty, disadvantage, peril, harm: the hook within the bait (assada) the negative, lowly, harm
aspect
of a thing. (P. 119)

ajahn, Thai pronunciation of acariya.

ana, in-breath, inhalation, breathing in. The corresponding verb is
assasati, to breathe in.

anapanasati, mindfulness with breathing: to note, investigate, and contemplate a dhamma (thing, fact,
being mindful of every in-breath and out-breath. In the Buddha's complete system of anapanasati a natu
of sixteen lessons or dhamma are practiced in order to fully explore the satipatthana and realize liberati

anatta, not-self, selfishness, non-selfhood, not-soul: the fact that all things, without exception, are not-se
essence or substance that could properly be called a "self." This truth does not deny the existence of thin
that they can be owned or controlled, as well as be owner or controller, in any but a relative, conv
sense. Anattais the third fundamental characteristic of sankhara. Anatta is a result of aniccam. All things
are and are not-self.

Aniccam, anicca, impermanence, instability, flux: conditioned things are ever-changing, in ceaseless trans
constantly arising, manifesting, and extinguishing. All concocted things decay and pass away. This i
fundamental characteristic of sankhara.

anupassana, contemplation: sustained, non-verbal, non-reactive, uninvolved, even-minded scrutiny of a

four satipatthana are the necessary objects of contemplation, thus: kayanupassana, contempla
of body, vedananupassana, contemplation of feeling, cittanupassana, contemplation
of mind, dhammanupassana,contemplation of Dhamma.
apana, out-breath, exhalation, breathing out. The verb form is passasati, to breathe out.
arahant, worthy one, fully awakened being, perfected human being:
a living being completely free and void of all attachment, kilesa,
self-belief, selfishness, and dukkha.

ariya-sacca, noble truths: there are four which together are One Truth, namely: dukkha, the cause of
craving,dukkha ends when craving ends, and the path of practice that lends to the end of dukkha. The
truly enlightened being, has penetrated these truths thoroughly.
assada, bait, charm, attractiveness: the tasty morsel hiding the hook (adinava): the lovely, satisfying,
positive quality of a thing. (P. 119)

atta, self, ego, soul: the illusion (mental concoction) that there is some personal, separate "I" in life. Alth
about it abound, all are mere speculation about something that exists only in our imaginations. In a conv
the atta can be .a useful concept (belief, perception), but it ultimately has no validity. That conventiona
self (anatta). No personal, independent, self-existing, free-willing substance can be found anywhere, wh

without human life and experience.

attachment, upadana.

avijja, not-knowing, ignorance, wrong knowledge, foolishness: the lack, partial or total, of vijja (correc

ayatana, sense media: there are two aspects or sets of ayatana, internal and external. The internal ayatan
ears, nose, tongue, body, and mind (mental-sense), that is, the six sense doors, the sense organs and their
portions of the nervous system. The external ayatana are forms; sounds, smells, tastes, touches, and me
that is, the concerns or objects of sensory experience. Nibbana is called an "ayatana," an uncondition

bhavana, development, cultivation, meditation: to produce or make happen. In particular, to cultiva

wholesome qualities of mind. Citta bhavana (mental development) is preferable to the vague and ofte
"meditation."
body, kaya.

bojjhanga, factors of awakening enlightenment factors: these seven mental factors must be perfected, i
for the mind to be liberated. First, sati (mindfulness) fixes on a certain dhamma. Then, dhamma-vicay
ofdhamma) investigates that thing subtlety, precisely, and profoundly. Next, viriya (energy, effort) arises
to piti (contentment). Then, the mind develops passaddhi (tranquility) because of that contentment, su
is samadhi (concentration) in the contemplation of that dhamma. Lastly, samddhi is continuously and ev
by upekkha (equanimity) as the Truth of that dhamma and all Dhamma is penetrated and reali

citta, mind, heart, mind-heart, consciousness: all aspects, qualities, and functions of the living being w
material-physical. In a more limited sense, citta is what
we call the consciousness potential when it
also use "citta" to name that which is defiled by kilesa and which realizes nibbana. (Compare with mano

citta-sankhara, mind-conditioner: the vedana are things which condition and concoct the citta. (P. 1
concentration, samadhi, calm-collectedness.
craving, tanha, foolish desire, blind want.
defilement, kilesa: namely, greed, hatred, and delusion
dhamma, thing, things: both conditioned phenomena and unconditioned noumenon.

Dhamma, Dhamma, Truth, Nature, Law, Order, Duty: the secret of nature which must be understood In o
life to the highest possible purpose and benefit. (P. 2) The four primary meanings of Dhamma are nature
truth of nature, the duty to be performed in accordance with natural law, and the results or benefits that
performance of that duty. (P. 6, 33-34)

dhamma-jati, nature: that which exists within itself, by itself, of itself, and as its own law. Nature enco

things, both human and non-human. (P. 7)

dosa, hatred, ill-will: the second category of kilesa, which includes anger, aversion, dislike, and all oth
thoughts and emotions. (P. 126)

dukkha, dukkha. suffering, misery, unsatisfactoriness. pain: literally, "hard to endure, difficult to bear."
sense, dukkha is the quality of experience which results when the mind is conditioned by avijja into
attachment, egoism, and selfishness. This feeling takes on forms like disappointment, dissatisfaction,
agitation, anguish, disease, despair from the crudest to the most subtle levels. In its universal sense, du
inherent condition of unsatisfactoriness, ugliness, and misery in all impermanent, conditioned things (sa
second fundamental characteristic is a result of aniccam, impermanent things cannot satisfy our wants a
matter how hard we try (and cry). The inherent decay and dissolution of things is misery.
ego, atta.

ekaggatta, one-pointedness: to have a single peak, focus, or pinnacle. The state in which the flow of me
gathered and focused on a single object, especially an exalted one such as nibbana. (P. 88 &
emancipation, vimutti.

feeling, vedana, feelings. (Sometimes "feeling" means "mood, emotion, tactile sensation," and other t
not
vedana.)

idappaccayata, the law of conditionality (or causality), the law of nature: literally, "the state of hav
condition." All laws can be seen in idappaccayata. Because all creation, preservation, and destruction
this law, it can be
called the "Buddhist God."

jhana, (Common translations such as "absorption" and "trance" are unsatisfactory, but we have nothing
verb, to gaze, to focus, to look at intently; as a noun, deep samadhi in which the mind locks onto one obje
There are four rupa-jhana (where the object of jhana is material) and four arupa-jhana (where the objec
or formless), making eight levels of successively more refined samadhi. These can be helpful, but are no
the successful practice of Anapanasati. (P.89)

jhananga, factors of jhana: the functions or qualities of mind that exist within jhana. In the first jhana
factors: vitakka, noting the object; vicara, experiencing the object; piti, contentment; sukha, joy; and ek
pointedness. The other jhana have successively fewer factors.
kalyana-mitta, good friend, noble companion: a spiritual guide and advisor. (P. 42)

kama, sensuality, sexuality: strong desire and its objects. Seeking and indulging in sensual plea

kaya, body, group, collection, heap, squad: something composed of various elements, organs, or parts. G
for the physical body, either the whole body or its parts ("breath-body" and "flesh-body"). (P. 22,

kaya-sankhara, body-conditioner: the breath, which conditions and influences the body directly. (A

translated "bodycondition.") (P. 73)

khandha, aggregates, groups, heaps, categories: the five basic functions which constitute a human life.
are not entities in themselves, they are merely the categories into which all aspects of our lives can b
(except nibbana). None of them are a "self," nor do they have anything to do with selfhood, nor is there a
from them. The five are rupa-khandha, form-aggregate (corporeality); vedana-khandha, feeling-aggre
khandha,perception-aggregate (including recognition, discrimination); sankhara-khandha, thought(including emotion); vinnana-khandha, sense-consciousness-aggregate. When they become the basis fo
the five become the upadana-khandha.

kilesa, defilements, impurities: all the things which dull, darken, dirty, defile, and sadden the atta. The th
of kilesa are lobha, dosa, and moha. (P.128)

lobha, greed: the first category of kilesa, which includes erotic love, lust, miserliness, and all other "pos
and emotions. See raga.
loka, world: that which must break, shatter, and disintegrate.
lokiya, worldly, mundane, worldly conditions: to be trapped within and beneath the world, to be of

lokuttara, transcendent, above and beyond the world, supramundane: to be free of worldly conditions a
in the world.
lust, raga.
magga, path, way: the noble eightfold path, the Middle Way out from all dukkha.

magga-phala-nibbana, path, fruition, and nibbana: this compound (although the three terms appear
throughout the Pali texts, their compound is found only in Thai) refers to the three activities that occ
succession in the realization of Dhamma, Magga (path) is the activity of vipassana cutting thr
defilements. Phala(fruit) is the successful completion of that cutting, the result of magga. Nibbana is
which appears once the defilements are cut.

mahaggatta, superiority, great-mindedness: a superior, better than usual state (of mind). (P. 1

mano, mind-sense, mind: the name we give the consciousness potential when it is aware, feels, exper
knows; mind as inner ayatana (sense organ). (Compare. with citta and "vinnana")
mara; tempter, demon, devil: often personified, the real tempters are the defilements.
mind, citta or mano or "vinnana"
mindfulness, sati.

moha, delusion: the third category of kilesa, delusion includes fear, worry, confusion, doubt, envy, infa

and expectation. (P.127)

nibbana, coolness: the ultimate goal of Buddhist practice and the highest achievement of humanity. Nibb
fully when the fires of kilesa, attachment, selfishness, and dukkha are quenched completely and finall
realized in this lifetime. (M 182-3)

nibbuto, coolness, the one who is cooled: a coolness that occurs when, either spontaneously or throu
Dhamma practice, the kilesa subside temporarily Samayika-nibbana (temporary coolness) and ta
nibbana(coincidental coolness) are types of nibbuto. (P. 182)

nimitta, image, sign, imaginary object: in the context of Anapanasati practice, nimitta refers to a menta
image that arises out of concentration upon the guarding point and which is used to further develop sam
four. There are three stages: the initial image, images manipulated as a training exercise, and the final im
neutral, refined, and soothing. (P.84-87)
nirodha, quenching, cessation, extinction: a synonym for nibbana, the end of attachment and dukkha.
step fifteen. (P. 161-3)

nivarana, hindrances, obstacles: semi-defilements that get in the way of success in any endeavor, espe
development. The five hindrances are kamachandha, sensuousness; vyapada, aversion; thina-middha
torpor; uddhacca-kukkucca, restlessness and agitation; and vicikiccha, doubt. (Do not confuse nivar
nirvana, the Sanskrit nibbana.) (P. 152)

noumenon, asankhata: the one unconditioned, uncompounded, permanent dhamma, namely, nibban

panna, wisdom, insight, intuitive wisdom: correct understanding of the things we need to know in
quench dukkha. Panna is the third sikkha (training) and the beginning of the noble eightfold path. Pann
faith or will power) is the characteristic quality of Buddhism.

paticca-samuppada, dependent origination, conditioned arising: the profound and detailed causal succe
description, which concocts dukkha. Due to ignorance (avijja), there is concocting (sankhara); due to co
is senseconsciousness (vinnana); ... mind and body (nama-rupa); sense-media (salayatana); ..
contact (phassa); ... feeling (vedana); ... craving (tanha), ... attachment (upadana); ... becoming (b
birth (jati); due to birth, there is ageing and death (jara-marana); and thus arises the entire mess of duk

patinissaga, throwing back, giving up, relinquishment: to stop claiming things to be "I" and "mine," and
Dhamma-Nature. The lesson of step sixteen; (P. 164)

phassa, contact, sense experience: the meeting and working together of inner sense media + outer sense
consciousness, e.g., eye + form + eye-consciousness. There are six kinds of phassa corresponding to th
phenomenon, sankhara; impermanent conditioned thing (sankhara).
piti, contentment, satisfaction, rapture: the excited happiness (pleasant vedana) that arises when one is

something. Piti is the lesson of step five. (P. 95-97)

prana (Sanskrit), pana (Pali), breath, life force, life: that which sustains and nurtures life. (B.
pranayama (Sanskrit), control of the prana, breath control.

raga, lust: desire to get or have. Raga can be either sexual or nonsexual. See lobha. (P. 125
sacca; Truth.
sacca-dhamma, truth, fact, reality.

samadhi, concentration, collectedness: the gathering together and focusing of the mental flow. Proper sa
qualities of purity, clarity, stability, strength, readiness, flexibility, and gentleness. It is perfec
in ekaggata and jhana.The supreme samadhi is the one-pointed mind with nibbana as its sole concern. S
second sikkha. (P. 141-144)

sampajanna, wisdom-in-action, ready comprehension, clear comprehension: the specific application o

required in a given situation.

sankhara, conditioned thing, concoction, phenomenon, formation: anything dependent for its existence o
or conditions. There are three aspects of sankhara: concoctor, conditioner, the cause of conditioning;
condition, the result of conditioning; and the activity or process of concocting and conditioning. (P
santi, peace, spiritual tranquility.

sasana, religion: the behavior and practice that binds the human being to the Supreme Thing (whatever

sati, mindfulness, recollection, reflective awareness: the mind's ability to know and contemplate itself
vehicle or transport mechanism for panna, without sati wisdom cannot be developed, retrieved, or appli
memory, although the two are related. Nor is it mere heedfulness or carefulness. Sati allows us to be awa
are about to do. It is characterized by speed and agility.

satipatthana, foundations of mindfulness: the four bases on which sati must be established in mental de
investigate life through these four subjects of spiritual study: kaya, vedana, citta and Dhamm

sikkha, training: the three aspects of the one path, of the Middle way. All Buddhist practices fit w
three sikkha: sila, samadhi, and panna.

sila, morality, virtue, morality: verbal and bodily action in accordance with Dhamma. Much more than f
or precepts, true sila comes with wisdom and is undertaken joyfully. The first sikkha.
sukha, joy, happiness, bliss: literally, "easy to bear"; tranquil, soothing, pleasant vedana. Sukha
from piti,which stimulates, and is the lesson of step six. (P. 102)

sunnata, voidness, emptiness: the state of being void and free of selfhood, soul; ego, or anything that co
be "I" or "mine"; also, the state of being void and free of defilement.

tanha, craving, blind want, foolish desire: the cause of dukkha (second ariya-sacca), not to be confuse
want" (samma-sankappa, right aim). Tanha is conditioned by foolish vedana and in turn concocts u

tathata, thusness, suchness, just-like-that-ness: neither this nor that, the reality of non-duality. Things ar
are (impermanent, unsatisfactory, and not-self) regardless of our likes and dislikes, suppositions and beli
memories.

upadana, attachment, clinging, grasping: to hold onto something foolishly, to regard things as "I" .and "
things personally. (P. 148 & 150)

vedana, feeling, sensation: the mental reaction to or coloring of sense experiences (phassa). There are
of vedana: sukha-vedana, pleasant, nice, agreeable feeling; dukkha vedana, unpleasant, disagreeable, pa
and aduk khamasukha-vedana, neither-unpleasant-nor-pleasant, indeterminate feeling. Vedana is co
by phassa(sense contact). If it arises through ignorance it will further condition craving. If it arises with
be harmless or beneficial. This subtle activity of mind (not physical sensation) is not emotion or the mor
aspects of the English "feeling." (Sometimes the word "feeling" must be used to translate Thai and Pali
than vedana.) (P. 25 & B. 12-16)

vijja, knowledge, insight knowledge, wisdom: correct knowledge about the way things really are. Arises
removed. A synonym for panna.

vimutti, emancipation, deliverance, liberation, release, salvation: to get free of all attachment, kilesa, an
realize nibbana. (P. 166-168)

vinnana, sense-consciousness: knowing sense concerns through the six sense doors (eyes, ears, etc.). Th
mental activity required for participation in the sensual world (loka), without it there is no experience.
uses of vinnana include "soul," "spirit," and "spiritual," which, however, are meanings not found in th
(Compare with citta and mano.)

vipassana, insight: literally, "clear seeing," to see clearly, distinctly, directly into the true nature of
intoaniccam-dukkham-anatta. Vipassana is popularly used for mental development practiced for the s
insight. In such cases, the physical posture, theory, and method of such practices must not be confuse
realization ofimpermanence, unsatisfactoriness, and not-self. Vipassana cannot be taught. (B.

viraga, fading away, dispassion, unstaining: the breaking up, dissolving, and disappearing of raga, of a
lesson of step fourteen.

viveka, spiritual solitude, aloneness, seclusion: to be undisturbed in quiet solitude and mindfulness. Th
kinds: kaya-viveka, physical solitude, when the body is not disturbed; citta-viveka, mental solitude,
defilements disturb the mind; upadhi-viveka, spiritual solitude, freedom from all attachment and all
attachment, i.e., nibbana.

vossagga, tossing back, relinquishment: the natural giving away by the liberated mind. A synonym for n
apatinissagga.

SUGGESTED READING
Other books by Buddhadasa Bhikkhu:
Handbook For Mankind
Buddha-Dhamma For Students
Keys To Natural Truth
Heartwood From The Bo Tree
Dhammic Socialism

Anapanasati-Bhavana (very detailed explanation of theory and Practice closely following Pali tex
Evolution /Liberation (occasional journal of Suan Mokkh)
For information please contact:
The Dhamma Study and Practice Group
309/49 Moo 2
Vibhavadi Rangsit Road
Tung Song Hong, Bangkhen
Bangkok 10210, Thailand
The Buddhadasa Foundation
Wat Cholapratan Rangsit
Pak Kred
Nontaburi 11200 Thailand

ABOUT THE AUTHOR

Buddhadasa Bhikkhu (Slave of the Buddha) went forth as a bhikkhu (Buddhist monk) in 1926, at the a
After a few years of study in Bangkok, he was inspired to live dose with nature in order to investigate

Dhamma. Thus, he established Suan Mokkhabalarama (The Grove of the power of liberation) in 193
hometown. At that time, it was the only Forest Dhamma Center and one of the few places dedic
to vipassana(mental cultivation leading to "seeing clearly" into reality) in Southern Thailand. Word of
Bhikkhu, his work, and Suan Mokkh spread over the years so that they are easily described as "one o
influential events ofBuddhist history in Siam." Here, we can I only mention some of the more interestin
has rendered Buddhism."

Ajahn Buddhadasa has worked painstakingly to establish and explain the correct and essential principle
Buddhism. That work is based in extensive research of the Pali texts (Canon and commentary), espec
Buddha's Discourses (sutta-pitaka), followed by personal experiment and practice with these teachings
taught whatever he can say truly quenches dukkha. His goal has been to produce a complete set of ref
present and future research and practice. His approach has been always scientific, straight-forward, an

Anapanasati
Keeping the Breath in Mind and Lessons in Samadhi - by Ajahn Lee Dhammadharo
The Steps of Breath Meditation - by Thanissaro Bhikkhu
The Basic Method of Meditation - by Ajahn Brahm
Mindfulness of Breathing - by Pa Auk Sayadaw
Anapana Sati - Meditation on Breathing - Bhante Mahathera Nauyane Ariyadhamma
more: Dhamma quotes & guides in realising the handful of leaves

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